The Heart Before the Force

 

 

Posted on March 4, 2020 (5780) By Rabbi Mordechai Kamenetzky | Series: Drasha | Level: Beginner

 

It takes a lot to build a Sanctuary in the desert. And it takes perhaps, even more to adorn the Kohanim (priests) who serve, in beautiful vestments that both symbolize deep spirituality while depicting splendor and glory. You need more than golden threads and fine tapestry.

You need more than the ability to weave and design ornate garments. You need devotion, and you need heart. Not ordinary heart. Not the heart that pennant winners have or athletic coaches call for. You need a special type of heart. You need a heart filled with wisdom — Divine wisdom. That is why Hashem commands Moshe to gather “all the wise-hearted people whom I have invested with a spirit of wisdom” to make the priestly garments (Exodus 28:1).

But the Torah is unclear. Were these select people Divinely ordained with a spirit of wisdom for this particular mission, or were intrinsic “wise-hearted” people imbued with an extra “spirit of wisdom”?

If the former is correct, then what did Hashem add? And if all their wisdom was divinely- gifted, then why didn’t Hashem simply ask Moshe to “gather all the people in whom I have invested a spirit of wisdom”?

 

Rav Sholom Shwadron, the Magid of Jerusalem, of blessed memory, once told a story about the famed Dubno Magid, Rabbi Yaakov Kranz.

The Dubno Magid once spoke in a town and a few maskilim (members of the enlightenment movement) attended. After the talk one of the cynics, who was totally unaffected by the warm and inspiring message, approached the famed Magid. “The sages tell us,” began the skeptic, “‘that words from the heart, penetrate the heart.’ Rabbi,” he snickered, “I assume that you spoke from your heart. Your words, however, have had no impact on me whatsoever! How can that be? Why didn’t your words penetrate my heart?”

Rabbi Kranz smiled. In his usual fashion, he began with a parable. “A simpleton once went by the workplace of a blacksmith, who was holding a large bellows. After a few squeezes, the flames of the smith’s fire danced with a rage. The man, who always found it difficult to start a fire in his own fireplace, marveled at the contraption. He immediately went and purchased the amazing invention. Entering his home, he smugly announced, “I just discovered how to make a raging fire with the simple squeeze of a lever!”

He set a few logs in the cold fireplace and began to push the two ends of the bellows together. Nothing happened. The logs lay cold and lifeless. Embarrassed, the man returned to the blacksmith and explained his predicament. “I want a refund!” he shouted. This blower doesn’t work!”

“You yokel,” laughed the experienced blacksmith. “You were blowing on cold logs! You must start a small fire on your own! If you don’t start with a spark, a fire will never erupt!”

The Magid turned toward the maskil and sadly shook his head sadly. “If there is no spark, the largest bellows will not make a fire.”

In telling Moshe whom to choose for the sacred task of designing the Mishkan, the Torah tells us how G-d invests. He wants people that were imbued with a ruach chachmah – a sprirt of wisdom. But he prefaces the statement by telling us how one receives spiritual wisdom. The gift of spiritual wisdom does not go to just anyone. Hashem looks for those who have wisdom of heart. Those who understand what it means to be kind, compassionate, and loyal. Those who have the devotion to His will and the desire for more enlightenment get His ordination. The people who were imbued with Hashem’s Divine spirit previously had a spark. And from that spark grew a force – a Divine force – that propelled wise hearts into a Divine spirit of wisdom.

Hashem tells us that we must begin the process on our own. If we supply the heart, He will supply the power to have deep, spiritual, even holy insight. He will supply the force. We must make sure, however, that we put the heart before the force.

 

Dedicated by the Gluck Family in memory of Edith Gluck

Good Shabbos!

 

The Eternal Flame • Torah.org

 

 

Posted on February 15, 2019 (5779) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

 

The concept of an eternal light in the place of worship is an ancient one derived from the opening section of this week’s reading of the Torah. The eternal light represents the unquenchable spirit and resilience of the eternal soul that the Lord has implanted within human beings. Human life can be taken away but the spirit of life, which is so unique to human beings, seems never to disappear.

In this week’s reading of the Torah, we learn that the eternal light must be attended to and nurtured. It requires preparation of the fuel and the kindling of that eternal light by human beings, in this case the descendants of Aaron, the priests of Israel. There was an eternal flame that existed on the altar in the Tabernacle and in the holy Temple. That flame existed and was kept alive permanently by a miracle of G-d. It existed during the entire time of the first Temple but was one of the miracles that no longer reappeared in the times of the second Temple and thereafter. But the eternal light that was to be lit and maintained on the great candelabra in the building of the Temple was not to be miraculously so endowed. This light required constant human attention and participation.

 

From this we may derive that there are two forms of eternity in human affairs and history. One is of purely divine origin, miraculous and wondrous, which operates completely independent from human efforts, ordinary laws and rules of nature. The other path of eternity, represented by the likes of the candelabra, is wholly dependent on human participation, care and attention.

Human beings often confuse these two types of eternal light. When it comes to certain matters, mainly spiritual or familial in nature, we rely heavily on miracles that will sustain us and allow us to escape from our difficulties. Regarding our personal lives, our profession, and our politics, we feel that these areas of human life are totally within our ability and purview to control and shape. However, the Torah teaches us that both forms of eternal light, the miraculous and the one that requires human effort and attention, are with us always.

That is why in the Tabernacle, and later in the first Temple itself the eternal light was represented at one and the same time and in the same place. Miracles do happen, and the guiding hand of the Eternal One is evident throughout the history of the Jews. But, the old adage that G-d helps those who help themselves is also valid and true. The eternal flame is to be lit by human beings who prepare the fuel and kindle a light through human effort and care. It is this combination of the forces of eternity that unite and guarantee that the light of Israel will never be extinguished.

Shabbat shalom Rabbi Berel Wein