The Chain Effect of Our Actions
Rashi in his commentary to this week’s parsha emphasizes the
idea of cause and effect. Rashi points out that this is true in both a negative
and positive sense. In the words of the rabbis of the Mishna, a mitzva causes
other mitzvot to occur while a transgression automatically drags along other
sins in its wake. This is why the rabbis describe a wise person as being one
who can see the future consequences of events and human behavior.
It is not only the
individual act itself that is of consequence and importance. It is rather the
sequence of behavior and related consequences that flow from that individual
act that are just as important. The Jewish soldier who takes the captive woman
unto himself in a moment of temporary passion is not intending that the end
result of this act will be enduring domestic strife, hatred and eventually a
dissolute and dangerous child.
But all behavior creates a ripple effect in life and many
unintended consequences are derived from an intentional act of poor judgment
and base desire. And the opposite is also true. A positive act of tradition and
Torah service brings to the person performing that act of goodness and kindness
unforeseen opportunities to perform other acts of goodness and kindness.
The performance of
mitzvot leads to there being a protective fence that surrounds one’s home and
is redemptive in so many other unforeseen ways. Again, Judaism is committed to
a far sighted view of life and behavior and the understanding that nothing that
a person does or says is truly to be deemed inconsequential.
The charitable person
will be given many continuing opportunities to be charitable. The miser will
soon realize that no one will frequent his home or office. Initially he may
feel relieved at this situation, but he will eventually regret it for it brings
with it a loss of stature, a poor reputation and a loneliness of the soul.
The story is told about
a wealthy man who, because of his wealth, gave much charity and had many
visitors and was held in great esteem in his community. People came to him for
advice and succor, though he was not particularly noted for his wit or wisdom.
One day he decided that he would no longer give any charity. As this news
spread, the visitors soon dwindled and eventually stopped altogether. The man
complained to his wife: “I don’t understand why people stopped coming. My funny
jokes and good advice are still available to them!”
People often mistake
honors and attention paid to them as being their personal right when that honor
or attention is only given to them because of their good deeds. It is clear
that a person’s actions and behavior propels his reputation and standing in the
eyes of humankind as well as Heaven.
The Psalmist put it most bluntly: “If only humans would be
wise and discerning and appreciate what their end will look like.” It is not
only about our eventual mortality that the Psalmist speaks. It is also
certainly about the consequences here in our lifetime – of our acts, attitudes
and behavior.
Shabat Shalom,
Rabbi Berel Wein
Don’t Forget to Say Thank You
In its discussion of foreign peoples
who may convert to Judaism, the Torah excludes Ammonites and Moavites, but
allows Edomites and Egyptians, under certain conditions. “You shall not reject
an Edomite, for he is your brother; you shall not reject an Egyptian, for you
were a sojourner in his land. Children who are born to them in the third
generation may enter the [Jewish people].” (Devarim/Deuteronomy 23:8-9). Rashi
(R’ Shlomo Yitzchaki, 1040-1105, the commentator par excellence, whose
commentary is considered basic to the understanding of the text) notes that Egyptians are allowed to convert and
eventually marry naturally born Jews because they accepted Ya’akov Avinu (Jacob
our Patriarch), his children and grandchildren into Egypt during the famine.
Therefore, in our appreciation, they may convert.
We should have
appreciation for their giving us refuge!? The collection of the Egypt’s
abundance during the most prosperous years of the Egyptian Empire was under the
watchful eye of our forefather Yosef (Joseph). The aforementioned seven years
of famine came to a conclusion five years early in the merit of the arrival of
Ya’akov Avinu. How did they reimburse us for those kindnesses? They turned us
into slaves, beating us and forcing backbreaking labor upon us. They
exacerbated the work conditions by refusing to supply straw for the bricks
while maintaining the production quota. They slaughtered our sons, embedding
them in the bricks and tossing them into the Nile. How can we be obligated to
have any semblance of appreciation to this morally corrupt nation?
Michtav Me’Eliyahu (collected writings and discourses of Rabbi
Eliyahu Dessler (1891-1954) of London and B’nai Brak, one of the outstanding
personalities and thinkers of the Mussar movement) explains that, although the
years spent in Egypt were pain filled, that does not detract from their
gracious act, no matter how mean spirited they were throughout. Yes, the Torah
tells us, the obligation for appreciation extends that far.
But we should not be
surprised, continues Rabbi Dessler. Our lifelong mission is to foster our G-d
consciousness and emulate His ways and we see from the Torah that G-d’s own
“sense of appreciation” is wondrous. He “safeguards the covenant and the
kindness for those who love Him and those who observe His commandments, for a
thousand generations” (ibid. 7:9). This is for our performance of His mitzvos
(Divine commandments), acts which are for our benefit but do nothing for Him
(as it is impossible for finite humans to so anything that benefits the
infinite, omnipotent Master of the Universe). Similarly, when G-d tried,
through Yirmiyahu (Jeremiah) to bring us back to His service, the Prophet
relates, “The word of the L-rd came to me, saying, ‘Go and cry in the ears of
Yerushalayim saying: Thus says the L-rd, I remember in your favor, the devotion
of your youth, your love as a bride, when you went after me in the wilderness,
in a land that was not sown.'” (2:1-2) In truth, when the Jewish nation followed G-d out into the
wilderness, they had just witnessed the most fantastic array of miracles and
knew G-d is all powerful and looking only for their best interest; they were
also motivated to follow Him to ensure their survival! Nevertheless, even
though G-d has no inherent need for followers, G-d paints this decision as a
generous leap of faith, expressing appreciation for their trusting Him. If G-d
blesses us with kindness as a response to our actions which do nothing for him,
how much greater is our obligation to one who DOES bestow goodness upon us?
But, more so, concludes
Rabbi Dessler, in today’s day we find ourselves more challenged to reach out
and grab the mitzvah opportunities. But knowing G-d is reaching out to us,
generously showering us with His goodness in response to our genuine embrace of
Him and His mitzvos – chessed (acts of kindness), prayer and Torah study
opportunities that surround us and concretize our connection to G-d, acts which
benefit our lives – make it much easier for us to reach out and take hold of
the extended hand.
Have a good Shabbos!
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