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By Rabbi Naftoly Bier
In פרשיות of בהעלותך, שלח, קרח, we have learned of the “mistakes” that our greatest ancestors made. As we study these events, we understand that these were the greatest of people who due to this, were held to supreme, perfect standards.
But we are troubled. Who are we compared to them? Is it even remotely possible that we can achieve a modicum of our purpose? How does Hashem views us in context of our accomplishments? We can blame our inadequacies on the society we live in, but how are we defined?
If משה רבינו, Moses, the great leader who spoke to Hashem פנים אל פנים is castigated “ואתם לא ,האמנתם בי” “due to you not having “נאמנות”, complete, immutable reliance on Me,” then who are we?
When we study the history of our people, we see a metaphysical dynamic that is the format of our world. The further we are from the revelation at Mt. Sinai; our connection to Hashem diminishes, both in our in-depth knowledge of Torah, our exuberance for mitzvos and our selfless caring for one another. Why did Hashem create His world in such a manner? Why does He allow spiritual darkness in His world? A society that today is warring against the idea of a Creator, and consequently the idea of governance, responsibility to another, and above all has arrived at a new culture. “You can’t tell me who I am or what I have to do! I am independent of all of humanity, the world owes me everything!”
HaRav Yeruchim Levovits in an extensive discussion, דף קלז-קנז in ספר במדבר, enlightens and ennobles us! The main purpose of creation is only realized through the negative, darkness, confusion, and the opposite of all that is perfect, correct, and spiritual.
A rabbi was once asked which generation is better, the previous one or ours? He answered, “They were better, but we are greater!”
The Medrash tells us that עזרא הסופר, Ezra the Scribe who led the people back to the Second Commonwealth ( בית המקדש שני ) was greater than יהושע בן נון , the disciple of משה רבינו and his successor. How is that possible?
One’s greatness, one’s ability to lead and teach by example is not defined by comparison, but rather by the challenges one faces and endures. Yehoshua was definitely a supreme personality, one who Ezra tried to emulate; but Yehoshua lived at a time when Hashem revealed Himself in the most pronounced manner in our history. Ezra on the contrary lived in time of disillusionment, a time when our people thought that there was no future due to their misdeeds and subsequent exile. He with courage, determination, steadfastness, and patience, all as a result of his אמונה, his complete subservience to Hashem, convinced Klal Yisroel (though a pittance listened) to return to the Holy Land.
The Torah instructs us with the mitzvah of .שכחה If a farmer forgets to collect specific bundels of produce during the harvest, he is to leave it for the poor. Though the farmer didn’t on his own present the grains to the poor, he is rewarded as if he did. We are being taught that due to the נשמה, soul every Jew is gifted by Hashem, our essential nature is to assist another. Therefore, the farmer truly would want to forget in order that the poor should gain!
In the same manner, though we dwell in a society that is almost completely bereft of true spiritual values, every positive act, every mitzvah is analogous to having “moved mountains”; therefore, our actions have limitless value.
How does one overcome the prevailing, antithetical, immoral society? It’s with constant אמונה. אמונה , our “belief” that Hashem cares about every individual is not the answer to questions; it precludes any question!
The core essence of אמונה is that all one seeks is to do the will of Hashem with complete trust, self-negation, and enthusiasm.
In the era of the Arizal, a simple person lamented the fact that the לחם הפנים, the “showbread”, that was offered to Hashem in the Holy Temple, didn’t exist. On his own, every Friday before sundown, he would place two loaves of bread in the ארון הקודש, the Ark, as a compensation, to mollify Hashem’s pain. Every time he would wail with intense concentration that Hashem accept his gift!
One Friday, a rabbi came and asked him what he was doing!? He explained that the breads he placed were always accepted by Hashem, for they always disappeared. The rabbi told him that it wasn’t so, but rather it was removed by the שמש, sexton. From then on, the person lost his interest in placing the breads.
Subsequently, the Arizal had a dream that in שמים they had great criticism of the rabbi, for Hashem had supreme delight in the man’s actions. Yes, it wasn’t what one would normally do, but this person with full passion, dedication, and love of Hashem – true אמונה – in the time of darkness, shined a light on the world.
Moshiach will come in a generation that is כולו חייב, in a time of depravity and debasement. He will be one of that generation who will perceive the great “light” of Torah in darkness, he will inspire all to rise above all by touching and awakening our נשמה, soul.
