Reducing The Distance From Head To Heart

Parshas Vaeschanan

Posted on August 14, 2019 (5779) By Rabbi Shlomo Jarcaig | Series: Kol HaKollel | Level: Beginner

After relating some of the miracles that G-d performed on behalf of the Jewish people, and prior to commanding us to keep the mitzvos (Divine commandments), the Torah instructs us, “You shall know this day and take to your heart that G-d, He is the Lord – in the heavens above and on the earth below – there is none other.” (Devarim/Deuteronomy 4:39)

 

It is part of human nature that our rational knowledge that certain actions and attitudes are wrong, when this knowledge is not taken to heart, will most likely do nothing to change our behavior and help us to become better people. The Torah, therefore, advises us that in order to truly be a G-d conscious Jew we must take our knowledge of what is right and wrong and actively instill it within our hearts. Our challenge is: How exactly are we supposed to take this knowledge to heart? We are often fully cognizant that we have developed habits that, while enjoyable, are ultimately harmful. What do we have to do in order to bring our knowledge of right and wrong from our heads to our hearts?

 

In the preface of his classic work, Mesilas Yesharim (Path of the Just), Rabbi Moshe Chaim Luzzatto (1) states that it is quite possible that the reader will not find in the text many things of which he was not already aware. The stated purpose for writing the book was to remind people of these essential concepts and philosophies and, through constant and consistent review, the ideas will be inculcated into one’s daily activity due to his heightened awareness.

 

Another approach to help us take these ideas from the conceptual to the practical is that of Rabbeinu Bachya (2), who advocates intense meditation upon the conceptual truth. A more profound understanding and appreciation of the ramifications of one’s actions can help prevent him from justifying the negative consequence of the deed.

 

Whatever method works for a particular individual, the Torah is telling us that it is our responsibility to see to it that we take our knowledge of true right and wrong to heart, and act upon it. By setting aside time to focus upon our actions, understanding them, and reminding ourselves of the course we genuinely wish to follow, we will be able to excise our bad habits and become the type of people the Torah is encouraging us to become.

 

Have a Good Shabbos!

Fatalism and Acceptance

Parshas Vaeschanan

Posted on July 21, 2021 (5781) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

Although our teacher Moshe figuratively tears down the gates of Heaven with his prayers and supplications to be allowed to enter the land of Israel, his wish is not granted. Over the centuries, the commentators have offered various explanations as to why Heaven, so to speak, remains so adamant in refusing his request and prayer.

 

Even though many great and noble insights have been advanced to rationalize and explain this refusal of the prayers by Moshe, the question itself remains a vexing one, even thousands of years later.

 

The simplest and, perhaps, least satisfying answer to the problem is simply that we can never understand or fathom the judgments and decisions of Heaven. The mortal mind can never cross the line of eternity and will always be left with questions and difficulties. All of this is encompassed in the words of G-d: “No human being while alive can fathom or see Me”.

 

Naturally, we are greatly frustrated by our inability to deal with eternity on a rational basis. We are frustrated by the realization of our limitations, whether they be physical, mental, spiritual, or even mundane. The aptitude to live and function within the limitations of one’s own shortcomings is a great talent, and, unfortunately, there are many who do not possess it, and are constantly unhappy, disappointed, frustrated, pessimistic and morose.

 

All the utopian ideas and legislation currently being promoted in much of the Western world is simply an outlet for the disappointment that is felt when one realizes that society is not perfect, and that life usually is messy.

 

Moshe is told by Heaven that he should no longer pursue this course of prayer. He is to give up on his lifelong dream and accept the will of Heaven, even though he may not understand or agree with the decision that is being rendered. This becomes part of the matrix of the greatness of Moshe, in that he does accept this judgment against him, and we do not find him pursuing the matter any longer.

 

In his closing words to the Jewish people, Moshe will refer again to the fact that he will not lead them into the land of Israel, and that he will die and be buried in the land of Moab. But these statements are not made in bitterness or in complaint, but simply in recognition of the truth of the situation that faces him and the Jewish people.

 

Judaism is a religion of optimism, opportunity, and multiple choices, but contains within it a certain degree of fatalism – an understanding that the will of Heaven will not be thwarted, no matter what, and no matter how mysterious it may appear to an ordinarily mortal.

 

In Yiddish, this streak of fatalism is expressed in the word ‘bashert’. After all our attempts and actions have taken place, there still is this element that governs the outcome after all our efforts and seeming accomplishments. Such is the relationship between the created and the Creator.

 

Shabbat shalom

Rabbi Berel Wein