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Righteous Indignation—the Root of Prayer and Salvation

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Shemos-An installment in the series

From the Waters of the Shiloah: Plumbing the Depths of the Izhbitzer School
For series introduction CLICK
By Rabbi Dovid Schwartz-Mara D’Asra Cong Sfard of Midwood

Blessed is Elokim, who has not removed my prayer, or His loving-kindness from me.

-Tehillim 66:20

The Izhbitzer taught that before the Divine Will to liberate is at hand a person remains blind, deaf and dumb to his own need for deliverance. The person cannot see his deficiencies and has no idea as to what he is lacking. However, once there is a Divine Will to liberate, It allows the one in need of deliverance to see the root cause of his deficiencies and proffers him the capacity to pray and cry-out for salvation.  Next, the one in need of deliverance begins to bluster and create a prayerful ruckus to HaShem. Then, HaShem shines his chessed– loving-kindness and the actual salvation transpires.

This is what the psalmist, King Dovid, meant when he wrote said “ … who has not removed my prayer, nor His loving-kindness from me.”  Even though the prayer is “mine” it is HaShem who implants the desire to utter it in my heart, He could remove it — but He chooses not to.

A long time then passed and the king of Egypt died. The children-of-Israel groaned (due to) [from] their slavery and they cried out; and their supplications ascended to G-d from [amidst] the slavery.

-Shemos 2:23

If one wanted to create a timeline charting the Geulah-salvation from Galus Mitzrayim-the Egyptian exile, the split second of this collective national groan would be the starting point of the timeline.  Before that moment they had no impetus, no drive to pray and call out to G-d. When the Divine Will decreed that the time for Geulah had come, HaShem stimulated their desire to be extricated from Galus and the will to pray for this salvation.  For the naissance of every salvation is the desire for salvation.

The Izhbitzer’s elder son, the Bais Yaakov, develops this concept further: The period of nocturnal darkness that is most intense and most concealing is the one directly preceding the dawning of the light. Our sages refer to this as קדרותא דצפרא–the starless morning gloom, and use it as a metaphor for the intensification of Jewish suffering. “A man and his young son were wandering on the seemingly interminable road and the boy began despairing of ever returning to civilization. ‘Father’ he asked ‘Where is the city?’ The man responded ‘Son, when we pass a graveyard that will be the sure sign that a city is not far off.‘  Similarly the prophet told K’lal Yisrael–the Jewish People ‘If you are swamped by travails you will be redeemed immediately — HaShem will respond on the day of your suffering’ ” (Yalkut Shimoni Tehillim 20:580)

When the new king ramped up the sadistic slave-labor he had overplayed his hand.  Somehow, the human capacity for adaptation to trying circumstances had allowed K’lal Yisrael to endure the slavery up until that point. They had grown inured and insensitive to the agonies and the indignities that their taskmasters heaped upon them.  But when the oppression intensified they finally sensed their own innate freedom and free men cannot tolerate being enslaved. They felt the pain and suffering of their slavery and began to sniff the sweet aroma of liberation. When it hurts, one groans and screams; ויזעקו   –“and they cried out.”

It wasn’t so much that the liberation was a response to the crying out, as the crying out was a reaction to the liberation process that had begun internally. By implementing the Geulah from the inside out it was, in fact, HaShem who gave them the drive to cry out.  This is the meaning of the pasuk “HaShem, You have heard the yearning of the humble: You will prime their heart, Your Ear will be attentive” (Tehillim10:17).  Once the human heart is primed for prayer that is the sure sign that the Divine Ear has already been attentive to the distress and taken the initial steps towards ending it. HaShem develops Geulah gradually until it is actualized. It begins with the end of endurance of Galus and the capacity to feel the pain, progresses to hope and the conviction that HaShem can help, flowers into crying out in prayer and culminates in the actual Geulah.

The Bais Yaakov adds an etymological insight: two nearly synonymous words in lashon kodesh-the holy tongue mean “to cry out”, זעקה-zeakah (beginning with the letter zayin) andצעקה  –tzeakah (beginning with the letter tzadee). Tzeakah is the verb employed when things are hopeless and the path to salvation is completely obscured. As that pasuk says “This case is identical to a man rising up against his neighbor and murdering him. After all, she was assaulted in the field, even if the betrothed girl had cried out (צעקה beginning with a tzadee) there would have been no one to come to her aid and save her (literally: she would have had no savior.)” (Devarim 22:26, 27)

Whereas zeakah is the verb employed when things are no longer hopeless and the salvation begins to become palpable. This type of “crying out” takes place when, sensing the possibility of salvation, one begins marshalling and concentrating all of his faculties towards the achievement of this goal, evoking a corresponding Divine response.  At its root the verb zeakah means to coalesce and band together as in וַיֹּאמֶר הַמֶּלֶךְ אֶל-עֲמָשָׂא, הַזְעֶק-לִי אֶת-אִישׁ-יְהוּדָה שְׁלֹשֶׁת יָמִים; וְאַתָּה, פֹּה עֲמֹד “And the king said to Amasha: muster the men of Judah together for me within three days, and you be present here.”  It is this latter verb that connotes hope and faith in the salvation, which our pasuk uses to describe the crying-out; וַיֵּאָנְחוּ בְנֵי-יִשְׂרָאֵל מִן-הָעֲבֹדָה, וַיִּזְעָקוּ – The children-of-Israel groaned due to their slavery and they cried out.

The first of the four famous expressions of Geulah (Shemos 6:6) is typically translated as “and I will bring you out from under the burdens of the Egyptians.” But the first Gerrer Rebbe, the Chidushei haRi”m  reads it in a way that resonates with the Izhbitzer’s  fixing the split second of this collective national groan as the starting point of the Geulah from Galus Mitzrayim. The Ri”m renders the first expression of Geulah as “and I will extricate you from your patience (savlanus), from your capacity to bear it [Galus Mitzrayim] anymore” for the redemptive process cannot begin as long as the exile can be tolerated.  Only after the Bnei Yisrael can no longer bear it and are disgusted by it, can the Galus be liquidated.  Getting in touch with their inner freeman, they must first grow furiously offended about the affront to their dignity — the insult, more than the injury, of slavery.

Hashem doesn’t take the slaves out of slavery until he takes the slavery out of the slaves.

Adapted from:

Mei Hashiloach II Shemos D”H Vayeanchu
Bais Yaakov Shemos inyan29 D”H Vayeanchu page 29 (15A)
and inyan 30 D”H Vayeanchu page 30 (15B)

Originally posted Dec 2014

Opposites Attract…AND Repel

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If I say to the girl “Tip your jug over and let me drink” and she responds, “Drink, and I will water your camels as well” she is the one whom You have verified [as the mate] for Your servant Yitzchak. [If I find such a girl] I will know that You have done lovingkindness to my master.

-Bereshis 24:14

She [Rivkah] is fitting for him [Yitzchak]for she will perform deeds of lovingkindness and is worthy of coming into the house of Avraham.

-Rashi Ibid

She is worthy of him, for she will perform acts of kindness, and she is fit to enter the house of Abraham;She is worthy of him, for she will perform acts of kindness, and she is fit to enter the house of Abraham;

At first glance the litmus test for Rivkah’s compatibility with Yitzchak seems ill-advised.  While it’s true that Avraham Avinu is identified with Chesed-lovingkindness, Yitzchak Avinu is identified with Gevurah-might and self-control. So, while extending favors and lovingkindness might demonstrate that Rivkah was worthy of entering the house of Avraham, Eliezer had been dispatched to choose a bride for Yitzchak, not for Yitzchaks father. As such, perhaps Eliezer should have prayed for HaShem to arrange for circumstances that would test Rivkahs self-restraint, courage and strength rather than her lovingkindness.

HaShem said “It is not good for man to be alone.   I will make him a helpmate opposite him

-Bereshis 2:18

Rashi famously explains this Pasuk as an either / or proposition; “If one is worthy (his wife) will be his helpmate, if he is unworthy then she becomes his opponent to wage war”.  However, the Izhbitzer writes that a straightforward reading of the Pasuk tells us that Hashem’s Will is that one’s help arises from a challenging opponent rather than from an ostensibly sympathetic ally.

To illustrate this concept he cites the Gemara (Bava Metzia 84A) that relates that after the death of Reish Lakish, Rebee Yochonon became despondent. Rebee Yochonon had been the deceased’s adversary in numerous Halachic disputes, At first Rebee Elazar ben Pedas was sent to him as a new disciple to “replace” Reish Lakish. But Rebee Elazar turned out to be a “yes-man” ally, buttressing each of Rebee Yochonon’s Halachic opinions with corroborating braisos. Rather than drawing comfort from his new student Rebee Yochonon grew even more grief-stricken and cried out “You are nothing like the son of Lakish! When I offered an opinion the son of Lakish would pose twenty four questions and I’d supply twenty four answers. In this way the topic would be illuminated and clarified.”

Hashem’s stated goal in the creation of the first woman; adversarial assistance, was to become the template for all subsequent women. The antithetical natures of man and woman are reflected on the biological, psychological and spiritual levels. Human males and females perceive reality in distinctive masculine and feminine ways. They are two genders divided by a common language. A contemporary author aptly titled his bestselling book about relationships using a metaphor indicating that men and women come from different planets and are as extra-terrestrial aliens to one another.

Chazal tell us that since the time of Creation, HaShem is a Matchmaker who “sits and pairs up couples.” (Bereshis Rabbah 68:4). Based on how He designed the first human couple to function as a unit this means that besides the two genders being diametrically opposed to one another in the broadly generic sense the Divine “Maker of pairs” customizes opposing forces in every specific couple according to each partner’s unique make-up.

The Izhbitzers great disciple Rav Tzadok, the Lubliner Kohen, carries the concept further:  The attraction and pairing of opposites is based on more than the dynamic tension of opposing forces strengthening and sharpening one another. It is also because each individual is incomplete unto themselves. To use the Talmudic imagery, a single person is merely half a body.  So when antithetical males and females are paired they complement one another and fill in that which their partner lacks.

This explains the prayer of Avraham’s servant, Eliezer. It is precisely because Yitzchak is defined by Gevurah that Eliezer sought a mate for him imbued with Chesed. To have paired Yitzchak with a woman of Gevurah would have been redundant, so to speak,  as Yitzchak would already have provided the marriage with that half of the equation. Such a match would work against the Divine template for matchmaking; “a helpmate…. opposite him” davkah.

There are two ways in which a Midah B’Kedusha-A characteristic rooted in holiness can be linked to another characteristic;  either by uniting with its opposing Midah B’Kedusha or by being conflated with its sympathetic, mirror-image Midah B’Sitra Achra-a characteristic rooted in evil.  When two antithetical Midos B’Kedusha join forces their relationship is symbiotic. They complement one another like nesting concave and convex figures with each Midah B’Kedusha rounding out the other to form the whole.  So, while a tension exists between them, sensing that it is their “adversary” that will make them complete, they are attracted to one another as well.

On the other hand when a Midah B’Kedusha connects to its mirror-image Midah B’Sitra Achra nothing beneficial accrues to the Midah B’Kedusha . It is stuck with and to the evil Midah B’Sitra Achra as part of the inescapable fallout of the cosmic mish-mash of good and evil resulting from the Original Sin *1. But there is no reason, hence no way, for a Midah B’Kedusha to unite with an antithetical Midah B’Sitra Achra. When confronted with an antithetical Midah B’Sitra Achra the Midah B’Kedusha senses all of the tension and the antagonism but none of the opportunity for fulfillment. In such instances, the Midah B’Kedusha is utterly repelled by the adversarial nature of the Midah B’Sitra Achra.

This helps us better understand the family dynamics of our earliest patriarchs and matriarchs. Avraham Avinu was defined by his midah of Chesed– loving-kindness, giving to, and pouring out upon, others. His mate, Sara, complemented and completed Avraham through her opposing midah of Gevurah. In the next generation the roles of the male and female marriage partners were reversed. Yitzchak Avinu was defined by his midah of Gevurah-forceful self-restraint.   Informed by Hashems awe-inspiring Infinity, Gevurah is the trait of conquering, and impeding the expansion of, oneself.  His mate, Rivkah, complemented and completed Yitzchak through her opposing midah of Chesed.

The evil parallel midah of Chesed is Znus-debauchery which bears some superficial similarities to acts of “giving to and pouring out upon others” but which is informed at its core by selfishness and egotism rather than by selflessness and altruism. The evil parallel midah of Gevurah is Shfichas Damim-homicide which bears some superficial similarities to acts of “forcefulness, conquering, and impeding expansion” but which seeks to dominate others rather than oneself and that is informed at its core by self-indulgence and paranoia rather than by self-abnegation and the awe of G-d.  Yishmael is the embodiment of Znus while Esav is the personification of Shfichas Damim [The arms are Esavs arms…You shall live by your sword].

Although Yishmels midah was evil it had some affinity to the holy midah of Chesed and so Avrahams Chesed allowed him to tolerate Yishamel.  But Sara, who possessed holy Gevurah, the trait intrinsically hostile to Chesed, was completely repulsed by Yishmaels unholy, evil “Chesed” and so she drove him away. In precisely this manner while Esavs midah was evil it had some affinity to the holy midah of Gevurah and so Yitzchaks Gevurah moved him to affection for Esav.  Yitzchak loved Esav (Bereshis 25:28).  But Rivkah who possessed holy Chesed, the trait intrinsically hostile to Gevurah, was completely revolted by Esav’s unholy, evil “Gevurah” and so she orchestrated events to disinherit him.

Adapted from Mei HaShiloach Bereshis D”H E’Eseh Lo                                                                                                                                                      and Kometz HaMincha Inyan 50 (page 46–47)

1* This fundamental concept received a fuller treatment in an earlier installment in this series.  To learn about it CLICK HERE

A Foolish Consistency is the Hobgoblin of Little Minds

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An installment in the series
From the Waters of the Shiloah: Plumbing the Depths of the Izhbitzer School
For series introduction CLICK

By Rabbi Dovid Schwartz

Do not erect a sacred Monolith for this is something that HaShem your L-rd hates                                                                                                                                -Devarim 16:22

Although HaShem commanded us to make Altars of soil and multiple stones He hates the (single stone) monolith… even though the monolith was beloved by Him during the era of the patriarchs He hates it presently…                                                                                                                        -Rashi Ibid

Good habits become second nature. As we grow and mature we develop attitudes and approaches that are translated into specific behavioral patterns. Once well established these attitudes and behavioral patterns become very difficult to break. On the rare occasions of inconsistency we are often described as “acting out of character” and most people consider consistency an unquestionable virtue.  We associate immutable consistency with being principled, sincere, dependable and serious.

However the Izhbitzer cautions against being too obstinate to ever alter ones attitudes or behaviors. In contemporary post-sacrificial terms this is what the prohibition of “erecting a monolith” means.  A monolith is a single pillar or slab of hard inflexible stone. While soil is soft and malleable and the variegated stones of a multiple stone altar are of different shapes, sizes and colors, a monolith is a model of, well, monolithic, monochromatic, monotonous consistency.    Even sacred monoliths are hated by HaShem.  Even regarding ones manner of relating to and worshiping HaShem the Torah prohibits monolithic, heels-dug-in inflexibility.

In the bygone era of the patriarchs, when HaShems sovereignty was not yet acknowledged by the vast majority of the mankind this kind of obstinacy was beloved by Hashem. At that time the call of the hour was for the Avos and Imahos to dig in their heels, draw lines in the sand and to be moser nefesh-to lay down their lives, for every minute detail of worship of the One True G-d. Whereas for us there are only three cardinal sins for which the Halacha demands death before transgression in all circumstances. It goes without saying that if in given situations we must steer clear of obstinacy and be flexible enough to actually sin then, depending on a variety of variables, we must certainly be responsive and flexible enough to adjust our ways and means of fulfilling Mitzvos and worshiping HaShem.

Understanding that the capacity for inconsistency is required of us in our relationship with Hashem has a tremendously positive impact on our interpersonal relationships as well. If we had the luxury of monolithic inflexibility we’d find it much easier to be dismissive of other people, their Hashkofos and approaches to Avodas HaShem –serving G-d. But since we ourselves must eschew a monolithic style in Avodas Hashem, if we ourselves serve HaShem in a less-than-absolutely-consistent range of ways then we are much better able to tolerate the diverse approaches of our fellow Jews.

While uniform standards govern the actual implementation of the 613 Mitzvahs that are equally binding on each and every Jewish Soul, the Ta’amei HaMitzvos– the rationale and motivation underpinning the Mitzvahs are “tasted” (Ta’am) and experienced by each soul in a unique and inimitable way.  This is why the  Pasuk (Devarim 6:17) says: “You (plural) should be very careful (Shamor Tish’merun) to keep the commandments of Hashem your L-rd as well as the Edos.. that He commanded you (singular- Tzivcha) . The Edos refer to the Ta’amei HaMitzvos which differ from individual to individual.  Hence the second person singular conjugation of the verb “command”.   It is imperative for each of us to understand that, in fact, it is impossible for our fellow Jews to observe the Mitzvahs using our unique and inimitable approach and attitude and that to expect their approach to be consistent with ours is not merely being judgmental and dismissive, but completely irrational and foolish.

 

Adapted from Mei HaShiloach to Devarim 16:22 (D”H Lo Sakum )

and 6:17 (D”H Shamor)

 

Accepting People “More Religious” Than Us

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One evening this week my wife related a conversation she had with her father. Her father told her that her non-observant brother thinks that she is “brain washed” because she now goes to an Orthodox shul and keeps kosher.

While not Orthodox himself, my father-in-law has a great appreciation for it and did not accept this criticism from his son. My father-in-law replied by telling his son that he needed to be more open-minded and accepting of people “more religious” than him.

A Simple Jew

Is Tolerance a Dirty Word?

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The subject of tolerance is a tricky one. What does it mean? The standard dictionary definition is as follows: “The capacity for or the practice of recognizing and respecting the beliefs or practices of others”.

We need to ask ourselves if we are “tolerant” enough of other types of Orthodoxy. I am not going to deal with other types of Judaism in this essay. That is a topic by itself. The problem with the standard definition of tolerance is how can I respect something that is against Halacha. There are 70 faces to Torah. Not everyone needs to wear a black hat, knitted kippa, etc… As long as they are keeping halacha, then they have a legitimate orthodox expression of Judaism.

With that said, what happens when a group keeps halacha in their eyes, but not in the eyes of others? That opens up a can of worms. I think the standard has to be that as long as someone is following an accepted halachic opinion then that is valid. That doesn’t mean I have to accept their view, but I must consider them “dati”. What is considered an accepted halachic opinion is a whole discussion by itself.
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