The
Blessings We All Hope For
Parshas Haazinu
Posted on September 2, 2013 (5773) By Rabbi Label Lam | Series: Dvar Torah | Level: Beginner
It’s a big wonder! The Talmud tells us that “the
entire livelihood of a person is decided between Rosh HaShana and Yom Kippur”
(Beitza 16A) and in the liturgy of those days, the Machzor and Slichos, there
is barely a whisper of a request. It’s a serious matter! Money means a lot to
most of us and here a great determination is being made it’s not a serious part
of the discussion. How then it is decided during these days of awesome
judgments?
A young and very successful surgeon once told
me of a job interview he had with someone who was looking to join his thriving
practice. The dialogue went something like this: The doctor asked him, “What
kind of work are you looking for?” (A nice open ended question) The job
candidate took the opportunity to answer affirmatively,” I would like to be
making over $200,000 and year, and be able to take off one weekday and one
weekend day each week. I would need to have full health insurance coverage and
it would certainly be a plus if my travel expenses were covered too!”
Do you think he got the job? The doctor told
me he was appalled by the attitude. “He made no mention of what he felt he
could contribute to the practice or learn, how dedicated and diligent he was,
nothing! There was no talk about healing or helping people either.” This was a
job interview from the black lagoon. You come in demanding and requesting and
expecting this is what you want? The boss wants to know how much grit and
intellect will you bring to the workplace?! Are you worth investing time to
train etc.? How serious are you!
What do learn from the sagely statement above that
the entire livelihood of a person is decided between Rosh HaShana and Yom
Kippur? We are going on a job interview and a salary review. The Machzor guides
us cleverly through the process. In Musaf we mention “Malchios”-Kingship- which
helps us present our understanding of the seriousness of the task at hand. Then
we speak of Zichronos- Remembrances which focuses on our identification with
the success of those who preceded us! It’s an expression of optimism and our
confidence our ability to accomplish the task. Then comes Shofaros- the Shofar
which betrays our deepest desire and willingness to get it done! That covers
everything.
Steven Covey writes in 7 Habits of Highly
Effective People that a habit (a good habit too) consists of 1) Knowledge, 2)
Skill, and 3) Will! There you have it!
Rosh HaShana is not about us! It’s not about what
we hope to earn! It’s about what we aim to do and accomplish in G-d’s world for
heaven’s sake. There’s always something to do for those who are willing to be
helpful. Givers will find a place to
give and they will be granted the resource to make good things happen. It’s
what I call “the vacuum cleaner effect”. The cleverly designed machine is able
to pull in forcefully because it pushing air outward. That creates the vacuum
into which goodness flows. Maybe that’s what the Shofar is expressing by
blowing out and thereby attracting the blessing we all hope for!
The
Healer Is On-Call
Parshas Haazinu
Posted on September 2, 2013 (5773) By Rabbi Yochanan Zweig |
Series: Rabbi Zweig on the Parsha
| Level: Beginner
“Seek out Hashem when He can be found…”
(Yeshaya 55:6)
The ten days between Rosh Hashana and Yom Kippur
are referred to by our Sages as the “Aseres Y’mei Teshuva” – “ten days of
repentance”. This concept is alluded to in the verses. The Rambam records that
during this period Teshuva is more effective.1 The mitzva of Teshuva
can be performed throughout the entire year; what is the significance of this
time period that makes it more auspicious for repentance?
The Rambam, in his magnum opus, “Yad
Hachazaka” records the principle of “bechira chofshis” – “free choice” in the
Laws of Repentance.2 Free choice is the very basis of our
relationship with Hashem. Without the ability to choose right over wrong there
could not be a system of reward and punishment. Why then does the Rambam wait
until the Laws of Repentance which are found at the end of the first section of
the Yad Hachazaka to discuss free choice, and not include it in the chapter
“Yesodei Hatorah” – “Fundamentals of the Torah” which is found at the beginning
of the section?
Modern psychology eschews the belief that most
negative behaviors are symptomatic of greater problems which lie embedded in a
person’s psyche. Therefore, psychologists deal with a patient’s past
experiences, in the attempt to expose the cause which precipitated the current
behaviors or attitudes of the individual. For example, a person slandering and
deprecating others could be indicative of his own low self-esteem, while an
abusive personality could be manifest in one who himself was abused. It would
seem that the law of repentance completely ignores this notion. The Rambam
elaborates upon the definition of complete repentance, allotting ten chapters
to the subject; the penitent is required to desist from the action, show
remorse and verbally express that he has sinned before Hashem, committing never
to do so again. His motivations and past experiences that are the underpinnings
of his actions are never mentioned. If the psychological principle is
well-founded, failing to address the underlying issues ensures that the
behavior will be repeated. Why is the root of the problem not addressed? Do our
Sages not agree with the entire concept of psychoanalysis?
The Talmud states that Shaul, who erred with
one transgression, was sentenced to death by the Heavenly court and had the
Monarchy removed from his family. David, who erred on two occasions, was given
a reprieve, allowing the Monarchy to endure within his family. David was held
accountable for having taken Bas Sheva away from her husband Uriah and for
taking a head-count of Bnei Yisroel, which is prohibited by Law, and resulted
in the death of seventy thousand men.3 Both of these acts of
commission appear to outweigh the sin of Shaul, who was overly compassionate,
sparing the life of Agag the Amalakite king and the Amalakite livestock, an act
of omission.4 The Maharsha questions why David was dealt with
preferentially when his transgressions appear to be of greater severity than
Shaul’s.5
After the sin of Bas Sheva, Nosson the prophet
approached David, rebuking him for his transgression. David responded “chatasi
laHashem” – “I have sinned to Hashem”.6 Shaul too, when rebuked by
the prophet Shmuel, replied “chatasi ki avarti es pi Hashem” – “I have sinned,
violating Hashem’s word”.7 Although there appears to be no
difference between the contrition of Shaul and that of David, the answer lies
in Shaul’s subsequent words, “ki yareisi es ha’am va’eshma b’kolam” – “for I
was fearful of the nation, bowing to their demands”.8 Whereas David
simply stated “I have sinned”, Shaul attempted to offer a reason for why he
acted in the way that he did, claiming that it was due to the pressure of the
people. By attempting to offer an excuse, Shaul was abrogating his
responsibility for the transgression. The most important element of Teshuva is
accepting complete responsibility for our actions and not attempting to shift
the blame. David was therefore offered a reprieve, having repented completely,
while Shaul was not, for his penitence was lacking.
Focusing upon past experiences and connecting them
to present behaviors often leads to the abrogation of responsibility. The Torah
wants us to focus only upon our actions when doing Teshuva, since we are
expected to take complete responsibility for the transgressions we have
perpetrated. Any attempt during the Teshuva process to identify the behavior as
a manifestation of a past experience is, in actuality, an attempt to mitigate
blame for our actions. Therefore, the Rambam includes the principle of free choice
in the Laws of Teshuva, for it is the ability to choose right from wrong that
holds us completely accountable for our choices. Having proclivities or
propensities from past experiences does not affect our ability to choose the
right course of action. Past experiences or personality traits only make it a
greater challenge to do the right thing; a person does not have the right to
say that he acts the way he does because that is who he is. Unless a person
meets the Halachic criteria that renders him legally incompetent to make
decisions, he must hold himself completely accountable for all his decisions.
Psychological analysis can be beneficial when used
to determine a person’s challenges and the way in which he should address them.
But, when used to deflect responsibility, it is harmful, for the behavior
becomes entrenched within the person and creates excuses for his actions.
The Talmud teaches that there
are two forms of “refu’ah” – “healing”, the healing of sickness and the healing
that follows Teshuva, as is stated in the verse “veshav verafa lo” – “and he
will repent and he will be healed”.9 It is generally understood that
this form of healing addresses the healing for the damage to our souls which is
caused by the sins that we perform. However, this healing can also be
understood as the healing that Hashem affords us after Teshuva, to remove those
underlying forces which created our propensity to act in a sinful manner.
During the ten days of repentance, Hashem, who is
our Healer, is closer to us and waiting for us to call upon Him. Therefore,
during this time it is easier to remove the underlying causes of our malevolent
behavior. Hashem will remove these causes, as long as we take complete
responsibility for our actions.
1.Yad Hilchos Teshuva 2:6 2.Yad ibid Chapter 5
3. Yuma 22a 4.Shmuel I Chapter 15 5.Yuma ibid 6.Shmuel II 12:13 7.Shmuel I 6:24
8.ibid 9.Megilla 17b
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