Friday, March 24, 2017

Be Proud of Your "A For Effort"

The Midrash tells us that after all the pieces of the Mishkan had been completed the people were ready for assembly- but they couldn’t figure out how to do so. They went to Moshe; and as much as he tried, the pieces were too heavy and he too was unable to assemble the Mishkan. Hashem said to Moshe, "Put in the effort- make it look like you are working on the assembly, and I will do the rest." And that’s how the Mishkan was assembled. What is the Midrash trying to teach us?

When you hear someone say “you get an A for Effort”- what’s the first thing that goes through your mind? I know what goes through my mind: that person must not have found much success. That sports player is not so good. That student must not have scored very high on his/her test.

Is that really the way things should be?  Our world is very goals-oriented and obsessed. Success is measured only in terms of achievement. Complimenting effort is generally only done when more obvious and popular types of achievement are lacking.

This is not the Jewish way. As we read in Tehillim “Rabot Machshavot Blev Ish, V’Atzat Hashem Hi Takum.” We as humans make plans and work to implement those plans. But there is no guarantee in life that there is a direct correlation between effort and success. Some people work very hard and yet find their success elusive. Others might find certain types of success without putting a whole lot of effort into their endeavors.

Judaism believes that while effort is purely up to us, achievement is the result of both effort and Divine blessing. We must therefore seek ways to validate and celebrate the honest engagement and effort in pursuit of noble goals, without immediately measuring whether those efforts have met our hoped-for success.

A person or community can celebrate effort through their willingness to take risks and implement new ideas. If we are interested primarily in outcomes, then we become risk averse over time. Often people would rather continue doing what they know "works", rather than try something that could bring about growth but has the potential to fall short of expectations.

As we say in the Hadran recited at the siyum celebration on completing a tractate of Gemara: Anu Ameilim umekablim sechar (“we toil and receive reward”). Our spiritual growth should be predicated on receiving satisfaction not only when goals are met but when we are in sincere and meaningful pursuit of those goals.


Friday, March 17, 2017

You Needs Smarts To Become Smart

In Parshat Ki Tisa, at the beginning of Chapter 31, Hashem designates Betzalel to spearhead the Building Campaign for the Mishkan. Hashem informs us that He has endowed Betzalel with the intelligence and ability to perform this task.

Hashem goes on to say that it is not only Betzalel that Hashem has endowed with special abilities (31: 6):
Uvlev Kol Chacham Lev natati Chochma
"I have endowed the heart of every wise-hearted person with wisdom."

The language is a bit confusing. What comes first? G-d's endowing the wisdom, or the person's identification as being wise-hearted? Put a different way, if the person is already wise hearted, with what exactly is G-d endowing them?

I imagine that there are a number of ways of explaining this verse. But I would suggest that the Torah is teaching us here that you need to be wise in order to become wise(r).

A person has to make wise decisions, listen to the right voices, choose the proper teachers and educational settings and decide to put in the work- all prudent, proper and wise choices- in order to optimize the God given potential s/he has to become wise.

Friday, March 3, 2017

Blessings Cannot Be Created in A Vacuum

Parshat Teruma is the first of four parshiyot focused on the Mishkan, the Tabernacle. In describing the Shulchan, the table that held the 12 loaves of bread, we are informed that it is made of wood and covered in gold. We are also told to make “a gold crown all around” (25:24). 

Commentators try to understand the purpose of this crown. Rashi explains that the crown on the Shulchan is a “symbol of the crown of royalty.” A table is representative of wealth and greatness, attributes which are appropriate for a king. We therefore adorn the table with images of royalty. (think of the expression “a table fit for a king”). 

The Ramban quotes Rashi and then adds his own insight. He writes that the Sod, the deeper message, of the Shulchan is that “from the time that the world came into being, God’s blessing is never created in a vacuum”. Rather, blessing always comes as an extension of something that already exists. As an example, Ramban points to the story in Kings II where the prophet Elisha provides in a miraculous fashion an abundance of olive oil for a poor widow, but only after the widow gave Elisha a small bottle of actual olive oil, to which the miraculous blessing could attach itself.

I am reminded of two lessons based on this Ramban. The first is the partnership that must exist between human endeavor and Divine assistance. Outcomes are in in God’s hands, but input is up to us. Hashem cannot give us the blessing of success unless we have made the necessary preparations through our own efforts. The Shulchan reminds us that God provides for our material needs, but in order for blessing to be bestowed upon us from Above, we need to roll up our sleeves and build a table down here.


The second lesson I am reminded of from the words, “blessing is never created in a vacuum”, is that we need to realize the blessings that are all around us, all the time. There may be moments in which we need something, there may be moments in which we feel sad or scared or lonely. In those moments we beseech God and seek his blessings. But just because we need something does not mean we have nothing, it does not mean that there is nothing good in our lives. The lesson of the crown on the Shulchan is that we must never view ourselves as bereft of blessing. We must appreciate the good in our lives- and only then is it possible for Hashem to add to that blessing and provide for us all that we need and all that we want.

Friday, February 17, 2017

Contacting God is Always A Local Call

After the Ten Commandments , Hashem speaks to The Jewish People again and says:
“You have seen that I have spoken to you from Heaven.” “Lo Taasun Iti, gods of gold and silver you shall not make for yourselves.”
            
Rashi explains the phrase to mean that one should not create images of celestial beings that reside in Heaven. I would like to suggest a different interpretation.
           
 During the Divine revelation at Mount Sinai, G-d  spoke to the people from Heaven, a most unique and awe inspiring event. There was a danger that the People would view this event as the preferred method of communication with G-d going forward, instead of a once in history event. Perhaps the Jews would attempt to communicate back to G-d “from Heaven”; that is divorced from the realities and ambiguities of this world. They may have gotten the mistaken impression that an ascetic life, at the top of the mountain and detached from reality, was the only to communicate with Hashem

Sensing this possible mistake, God notes: "I may have spoken to you from Heaven, but Lo Taasun Iti: please do not return the favor. No need to climb the mountain in order to speak with Me. I want you to communicate with Me and serve Me from the trenches; from the messiness of real life. I am as close as you allow Me to be," 

This reminds me of the joke: The US President is invited to the Vatican to meet with the pope. On the Pope’s desk are three phones: a black phone, a red phone and a white phone. The President asks the Pope: what’s with the three phones? The pope explains: the black phone is for calls inside Vatican City, the red phone is for calls to foreign leaders and the white phone is a direct line to God. The President is impressed and asks if he can use the white phone to seek guidance from God in his quest for Middle East peace. The pope agrees but tells the Preident that he has to pay the charges associated with such a call- $25,000. The President feels it’s worth the price, pays the money and uses the phone.
                
The next month the President is invited to Israel by the Prime Minister. Here too the President notices three phones: black, red and white. This time the President doesn’t ask for an explanation. Rather, he immediately asks the PM if he can use the white phone for a quick chat with God. When the PM agrees, the President has his Secret Service guard pull out a wad of hundred dollar bills to pay the charge. The PM stops him in his tracks and tells the President the fee is only 25 cents. The President asks: but at the Vatican, the Pope charged me $25,000. To which the PM replies: Mr. President, from Jerusalem the call to God is always a local one.


Prophecy is when God speaks to man- that only occurred for a person who was worthy of prophecy and it does not occur today. Prayer is when man talks to God, and that line of communication is available to anyone at any time, so long as we approach the endeavor with kavanah, sincerity and intention. And it's always a local call. 

Friday, February 10, 2017

Like a Tree, A Student of Life Should Always Be Growing

There is a Mishna in Pirkei Avot (3:9) that is difficult to understand, especially in light of our celebration earlier this Shabbat of Tu B’Shevat:
“Rabbi Yaakov said, ‘One who is walking on his way and is learning Torah and breaks off his study to exclaim, ‘How beautiful is this tree!’ or ‘How fine is that field!’ is regarded as if he has sinned against his soul.”

We all know that Bitul Torah, wasting time from learning Torah, is a sin that should be avoided. But what’s so wrong with “stopping to smell the roses”? What is the big problem with appreciating G-d’s natural world?
            
An answer is suggested in the name of Rabbi Samson Raphael Hirsch. The mistake that R’ Yaakov is speaking about is that the person feels that in order to appreciate nature, he must break from his studies. He does not realize that appreciating the world around him is a fulfillment of getting to know G-d, just like learning Torah is. According to this approach it wasn’t what the person did that was so terrible, rather it was his attitude. He did not realize that “stopping to smell the roses” and appreciating nature, can- and must- be part of our religious identity and our relationship with Hashem.
            
Rabbi Yaakov is teaching us that no matter what we are doing, we must never consider it as a ‘break” from our Torah study/ Avodat Hashem (service to G-d). Everything that we do should be viewed as spiritually uplifting and an element of our religious life.

Let us emulate trees. Just as the tree is constantly growing, let us resolve to find opportunities for growth in everything that we do and every situation in which we find ourselves.


Friday, January 27, 2017

Moshe Rabbeinu, Tom Brady and The Role of Desire in Attaining Our Goals

Next week’s Super Bowl will feature Tom Brady starting his record setting 7th football championship game for the New England Patriots. Yet Tom Brady almost didn’t get a chance to play professional football. In 2000, 198 players were picked in the draft before him. Brady was not picked until the sixth round. This was the scouting report on Tom Brady before the draft: "Poor build, very skinny and narrow, lacks mobility and the ability to avoid the rush, lacks a really strong arm.”

So how did he become one of the best quarterbacks in the league? His teammates will tell you that it is his desire to win- whether at football or even backgammon. Brady himself has said that the key ingredient to achievement is the desire to succeed. As he has said,
“A lot of times I find that people who are blessed with the most talent don't ever develop that attitude, and the ones who aren't blessed in that way are the most competitive and have the biggest heart.”

This sentiment may be what the Talmud in Sanhedrin means when it tells us that Rachmana liba ba’I, “G-d wants the heart: Hashem requires that we really desire our goals in order to succeed. To achieve anything in life, you have to really want it.
In Parshat V’eyra, Moshe once again expresses his reluctance to God about leading the Jewish People:

But Moses spoke before the Lord, saying, "Behold, the children of Israel did not hearken to me. How then will Pharaoh hearken to me, seeing that I am of closed lips?"

יבוַיְדַבֵּר משֶׁה לִפְנֵי יְהֹוָה לֵאמֹר הֵן בְּנֵי יִשְׂרָאֵל לֹא שָׁמְעוּ אֵלַי וְאֵיךְ יִשְׁמָעֵנִי פַרְעֹה וַאֲנִי עֲרַל שְׂפָתָיִם:

The Ramban asks an interesting question. If Moshe is worried about fulfilling his Divine task due to his speech impediment, then why didn’t Hashem just cure him? The Ramban poignantly answers that Moshe was never healed- because Moshe never asked for it. 

It’s not enough to complain about something, wish for something to happen or mention the need in passing. To attain achievements, whether a pure gift from G-d or in conjunction with our hard work; whether eloquence in Egypt or greatness on the gridiron we need to want it in order for it to happen. 

Friday, January 20, 2017

What's In A Name?

This week we begin reading the second book of the Chumash. Our Rabbis refer to it as Sefer Hageulah, The Book of Redemption. This name aptly describes the main topics and themes contained within: The redemption from Egyptian slavery, which is only fully realized with the construction of the Tabernacle at the end of the book.
            
However most of us are more familiar with the second book of the Chumash as Sefer Shemot, literally “The Book of Names”.  Besides being one of the first words of the first Parsha in the book, are there any further lessons we can derive from the name “Shemot”?
            
The Medrash (Vayikra Rabba) writes that one of the merits that the Jewish People accumulated throughout their years of slavery is the fact that they never changed their names. They kept their Jewish names as a way of reminding themselves that they were not part of the majority, dominant culture of Egypt.  Their Jewish names reinforced the idea that The Jewish People came from a different culture and from ancestors that had a unique relationship with G-d. Names have the power to remind us of who we are and from where we come. It is no accident that there is a widespread Jewish custom to name babies after ancestors, whether deceased or still living.
            
But names have a future orientation as well. In Parshat Lech Lecha, Hashem changes Avram’s and Sarai’s names. Rashi (on 15:5) introduces the concept of “Shem Gorem”: that a person’s name can have an impact on their destiny. Avram and Sarai would never have children. But with new names Hashem informs Avraham and Sarah that they were now ready to be parents. Names can identify a person with a unique mission and destiny.

            
This future oriented aspect of names needs to be reinforced. A person or institution can attain a “name”, or reputation in one of two ways: based on past performance or as a hope and challenge for future achievement. Too often we hastily attach negative names to people or institutions based on past experiences. For example, a student that has performed poorly in the past may be branded with a certain negative name, but that student may improve dramatically if given positive reinforcement and labeled in a good way (ie given a new name). The same is true of adults and institutions. As we begin the book of Shemot, let us realize that names not only connect us to our past, but they can help shape our future.