Staying on the Path of Yashar

As a summation to various rules that were just mentioned, Moshe says: 12:28:

“ Ki Taaseh Hatov V’Hayashar b’eynei Hashem.”-

“When you do what is good and right in the eyes of Hashem your G-d.”

            Noting the dual terminology of Tov and Yashar, Rashi quotes the opinion of Rabbi Akiva in the Midrash:

“Hatov- beinay Shamayim. V’hayashar- Beinay Adam.”

            In our lives we must be cognizant of two barometers on which we must test our actions: One of those barometers is expected to be stated in the Torah: how does it look in the eyes of G-d? What is more surprising is that Rabbi Akiva suggests that we concern ourselves with how our actions our perceived by others. This may lead to some very valid questions. Such as does this statement of Rabbi Akiva recognize the possibility that what is right according to G-d may not be in consonance with popular culture or conventional wisdom? And in such a scenario, which value wins out?

            As we strive to do what the Torah demands of us, we must strive to do so in a manner that is Yashar b’einay Adam, pleasing and attractive and inspiring to those who are watching us. It may not always be possible, but it is a value that we must always consider.

            And we must be harder on ourselves than we are on others. When considering what is Tov B’einay Hashem we must factor in how this will be perceived by others. But such is not the case when dealing with ourselves. Even if we take seriously other people’s perspectives we must always remember that our eyes may be deceived. It is possible for self-interests to lead us to self-righteousness. If there is tension between what is Tov B’einey Hashem and Yashar B’eineinu, when we are confronted with the possibility that our actions or values may not be consistent with what the Torah expects of us, then we must be willing to think deeply and seriously and consider reevaluating our position. Perhaps this is why the last time “yashar” is mentioned in our Parsha (13:9), Moshe charges us to do simply do that which is Yashar B’einay Hashem. For our actions must be in consonance with the objective values and morals that the Torah has taught us are the correct way to live.

            When it comes to doing what is Yashar, I wish it was as easy as the Israeli direction-giver’s advice- Yashar Yashar Yashar ad Hasof. But seeking spiritual direction is not that easy.

            Our Pasuk in Re’eh exhorts us to do the Tov and Yashar. A couple weeks ago in Vaetchanan we were told to do Hayashar V’Hatov. And in that context Ramban points out what that the Torah can’t give us exact directions for every situation in life. We have to think seriously and do our best and pray that by going yashar Hashem will help us reach our sought-after destination.     

 

Yirat Shamayim: Just Open Our Eyes

Have you ever had the experience of a friend or family member asking you to do them just one favor, and that just one favor turned into a second favor?  Pretty soon, you were doing a whole lot of favors that you never expected to be doing and definitely did not agree to at the outset.

     I am reminded of that situation in this morning’s Parsha when Moshe says to Bnai Yisrael:

            VAta Yisrael mah Hashem Elokecha Shoel Me’imach

            Now, Israel, what does G-d want from you?

            Ki Im L’Yirah et Hashem Elokecha- ONLY to have Yirat Hashem

            AND To Go in all His ways

            And to Love Him, and to serve Him with all your heart and your soul

            AND to observe all the commandments of Hashem and His decrees

      A pretty extensive list- what happened to the just one thing that Hashem was asking of us, namely Yirat Hashem?

   The Gemara in Brachot understood that Yirat Hashem is the primary request that G-d has for us, while the rest of the list contains details that come from (or that lead to) the ultimate goal of Yirat Hashem. But this understanding forces the Gemara to ask a different question: Atu Yirat Shamayim Milta Zutrata Hi? Is Yirat Shamayim a minor achievement whereby Moshe can downplay it as no big deal (KI IM)? The Talmud answers: Iyn, L’Gabbai Moshe- Milta Zutrata Hi. That for Moshe having Yirat Shamayim is in fact a minor achievement.

      Some commentators have suggested that the humility of Moshe was so natural and so ingrained that he honestly felt that if he could do it, anyone could. However, such an approach leaves many of us uneasy, as it causes one to wonder whether part of Moshe’s character was a detachment from reality or an inability to appreciate the differences between the leader and the masses.

      What we need is not a different interpretation of Moshe’s thought processes, but rather a different understanding of Yirat Shamayim. The word Yirah is derived from the word that means to “flow from the gut”- perceive or recognize that one is in the presence of greatness. However, Rabbi Avraham Eliyahu Kaplan in his essay “B’Ikvot Hayirah” suggests that Yirat Hashem is related in concept to the word Re’iyah: to see.          This is evident from the verse in Beshalach that we recite daily as part of the Az Yashir prayer: Vayar Yisrael, Vayiru Haam et Hashem.

  (Just a few pesukim later in our Parsha, Moshe reminds the People of their responsibilities utilizing the word in both ways: First: Et Hashem Elokecha Tira- fear G-d. Then in the next verse, Moshe reminds Bnai Yisrael: All of the miracles and wonders “Asher Ra’u Einecha”- that your eyes saw.)

      Yirat Hashem is obtained by seeing G-d. Everywhere. And in everything. By appreciating that no aspect of our lives is devoid of the Divine. Although fear and reverence may be a desired outcome, the process by which that is achieved is through Re’iyah, developing a clearer vision of how G-d operates in the world and in every facet of our lives. That is how we should understand the Talmud in Berachot when it says that Hakol Biydei Shamayim Chutz Miyirat Shamayim. Hashem can inject Himself in all facets of our life, but it is entirely up to us to perceive Him.

     Once we begin to see how G-d is operating in our lives on a daily ongoing basis, we are called upon to foster an appreciation of this reality. That is why the Talmud learns from our pasuk in Ekev the imperative of reciting 100 blessings every day. One concrete way to foster this clear vision of G-dliness in our lives is to recognize Hashem’s role throughout our day by reciting brachot.

     And once we train ourselves to see how G-d operates in the world we must then emulate His ways, Lalechet B’chol Derachav, as Moshe seems to be saying is a natural outgrowth of Yirat Hashem. We are called upon to see beyond ourselves and to act with alacrity and compassion when others are in need. Just as G-d takes no bribes (judges with integrity and honesty) and is particularly concerned with protecting the most vulnerable of society (the stranger, widow and orphan) so too must we in our quest to achieve Yirat Hashem.

     When the Talmud says that Yirat Shamayim is a Milta Zutrata, a small matter, we need not explain that this description applies only to someone of Moshe’s stature. For Yirat Shamayim flows from an appreciation of G-d’s presence in our lives; and a mandate to know His ways to emulate them, then the path towards Yirat Hashem is indeed a small, yet critically important step- we need to open our eyes.