Day: June 17, 2022

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By Rabbi Shimmy Sternfield

האנכי הריתי את כל העם הזה אם אנכי ילדתיהו כי תאמר אלי שאהו בחיקך כאשר ישא האמן את הינק (פרק י”א, פסוקים י”ב-י”ג)
Did I [Moshe] conceive this entire people, or did I give birth to it, that You [Hashem] say to me, “Carry them as a nurse carries a suckling”?

Hashem provided the Jews in the desert with מן to eat. When they complained to משה that they wanted to have meat, משה Davened to Hashem. He asked, “Am I their father, that You have commanded me to carry them as an אמן carries a nursing child? Where should I get meat to give all of them?” The מפרשים note, that משה compares his role as leader of בני ישראל to that of an אמן carrying a nursing child. Reb Yosef Shaul Nathanson (known as the שואל ומשיב) interprets the word אמן in this פסוק as one who is given the task of raising and caring for someone else’s child. According to his understanding, משה was saying, “I am not their father. Rather, I am an outsider who must care for them.” The שואל ומשיב explains, that משה was concerned about people speaking ill of him. When a child complains that his parents won’t feed him meat, no one is quick to assume that his/her parents are being unfair, depriving them of meat for no reason. Rather, one assumes that the parents have a legitimate reason for their decision. However, if a child complains that a caretaker who is not the child’s parent refuses to give him/her meat, and will only give bread, people will immediately suspect the caretaker of being stingy and unwilling to spend money to care for the child of another. משה said to Hashem, “I am not their father, that I would be viewed favorably if I ignore their complaints and continue to provide only bread (מן). Rather, people will say that they do not have meat because I don’t care about them enough to get it for them! Therefore, I beg of You to provide meat for the nation, thereby freeing me of any criticism.”
The נצי”ב was known to be an extremely patient person when dealing with others. He was once asked whether he was naturally a very patient person, or if his pious behavior was the result of a consistent effort to improve his character. The נצי”ב replied, “Before you ask me about my so-called pious behavior, let me ask you: Why do you think that my patience is ‘extra credit’? I believe that such a level of patience is required of anyone who is in a position of leadership!” The נצי”ב then quoted this פסוק as support for his statement. “משה said that, as leader of בני ישראל, he was required to bear their burden as a parent carries a young baby. (Apparently, the נצי”ב interpreted the word אמן in this פסוק to mean “parent”.) If a baby were to dirty himself and his mother as well, do you think she would angrily drop him on the floor? Of course not! The opposite is true. With love and care, the mother would patiently wash the child and dress him in clean clothes. Once clean, the mother would scoop up her baby and shower him with love, play with him, and nurse him, as if nothing had happened. A leader is expected to take the same approach when dealing with people, even difficult people. If someone badgers him, challenges him, or speaks disrespectfully to him, he must remain calm. He cannot respond angrily or cynically, and he may certainly not chase the person away. Rather, he must be patient in all his dealings.”

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By Rabbi Naftoly Bier

HaRav Menachem Recanati (1223-1290) who wrote mainly kabbalah, explained that before the “sin” of אדם הראשון, Adam, one’s inner essence and focus was completely positive, though the outside environment contained negative influences. Subsequently after the “sin” the external influences became his essence and the internal self became ideas and desires that had to be regained and inculcated in his inner self.
Rav Shlomo Wolbe זצ”ל taught that this is an essential understanding of our life’s challenge. “My son, do not think to pounce upon my words and say, “Why would God, may He be blessed, command us to do all of these commandments to commemorate that miracle [of the exodus from Egypt]; would we not remember it with one commemoration?” You must know that it is not from wisdom that you would [question] me about this, ‘incline your ear and hear,’ and I will teach you to benefit from Torah and the commandments: You must know, that a man is acted upon according to his actions; and his heart and all his thoughts always follow after the actions that he does – whether good or bad. And even he who in his heart is a complete sinner and all the desires of his heart are only for evil; if his spirit shall be enlightened and he will put his efforts and actions to persist in Torah and commandments – even if not for the sake of Heaven – he shall immediately incline towards the good. And from that which is not for its own sake comes that which is for its own sake [as opposed to being for personal gain]; for the hearts are drawn after the actions. And even if a man is perfectly righteous and his heart is straight and innocent, if he shall constantly deal with improper things, eventually, from his righteousness, he shall have become completely evil.” (Sefer HaChinuch 16:2)
The חינוך is teaching us that actions are what establishes and determines one’s aspirations and desires. If one constantly acts in a spiritually positive manner, one’s inner drive and passion is accordingly established. Conversely, one can abrogate one’s internal spiritual quest by acting constantly in a negative manner.
While it’s true one needs to emotionally and intellectually choose and embark on a specific journey of life; it is fleeting and temporary. What creates a natural tendency of focus is one’s relentless, repeated action.
This idea is why Chazal placed great emphasis on alacrity, promptness and exuberance, as the cornerstone of spiritual development. The Talmud ברכות ו:י teaches that to go to do a מצווה, mitzvah, one has to hurry, as it says “נרדפה לדעת את ה, Let us hurry to know Hashem.” One must run to prayer or to study Torah, the same speed as one would run to escape a lion! Every action necessitates true preparation and focus; by passionately exerting oneself to ensure timeliness and enthusiasm one will create an inner devotion, attachment, and fervor for that specific agenda.
To be successful one has to constantly focus on the aforementioned cycle. Firstly to desire to act with full vigor, then to act with complete enthusiasm which in turn will create passion for the desired objective.
The Ramchal teaches us the same idea. To quote the מסילת ישרים “The Paths of the Just”, in the end of the seventh chapter:
“Reflect further that just like an inner fieriness of soul leads one to act with Zeal, so too the opposite, outwardly acting with Zeal leads to an inner fieriness of the soul. Namely, when one feels himself performing a Mitzva with great swiftness this will move his inner being to kindle aflame also, and the desire and want will increasingly intensify within him. But if he acts in a sluggish manner in the movement of his limbs, so too the movement of his spirit will die down and extinguish. This is something experience can testify to.”
“You already know that what is most desired in the service of G-d, may His Name be blessed, is desire of the heart and longing of the soul. It is concerning this that King David praised his portion saying: ‘As a deer yearns longingly for the water brooks, so does my soul yearn longingly to You, O G-d’”
“But for a man in whom this longing does not burn as it should, a good advice for him is to act with zeal by force of will in order that this will bring an inner awakening of this longing in his inner nature. For the external movement rouses the inner ones and certainly the external movement is more in his power than the inner ones. Thus, if he exercises what is in his power to do, this will lead him to also attain what is not in his power. For an inner joy will awaken within him and a desire and longing through the power of acting fiery, externally, by the force of will. This is what the prophet said- “let us know, let us run to know the L-rd” (Hoshea 6:3) and “After G-d they will go, who shall roar like a lion”(Hoshea 11:10).”
Repetitive action transforms what could remain a philosophical idea into a true, relentless journey of action, path of life.
In the physical world it’s the same for a human. In order to walk one has to desire to, and subsequently to try over and over until the body (brain) has been taught how to.
If a person desires to gain weight, one must constantly eat more for a duration of time, for otherwise the body reverts back to its former weight.
Hashem is showing us that we are creatures of constant behavior, only then is change engendered.