I wanted to make the time to
note how much I appreciated last night’s session
over the others, which are appreciated very much as
well. The reason for it is twofold.
First, you gave me a
considerable amount to think about concerning the
limited number of Jews involved in the Exodus who
were linked to egregious conduct against Hashem, as
noted in Torah. My understanding always was that the
criticized conduct applied to a wider number.
Second, is the story about the
smaltz and the diamonds, ultimately stuck to a shoe,
carried on to the next life. It directly links into
the concepts of chomer and tzurah recently discussed
with you as highlighted by the Maharal.
Torah if taught correctly hones
people into that important reality that we can mine
for good deeds or we can mine for the type of wealth
and living thought the goal of modern life. I am not
altogether sure if I relayed the form I heard about
this important concept so adeptly applicable for
today’s times.
There was a very religious Jew
in Jerusalem, always keeping to himself, yet praying
fervently daily at the Western Wall. When he expired
and faced the Heavenly Tribunal he learned that he
carried incalculable mitzvohs entitling him to due
rewards after death. He inquired as to how he
specifically acquired this noted abundance of
mitzvot. He was told that a large number of rabbis
and students from a Yeshiva in Texas were connected
to him and the accumulation of their mitzvot and the
mitzvot of their students and the students and rabbis
that would come from this generation would all belong
to him.
He asked what in the world did
he have to do with a Yeshiva in Texas? He was told
that one day when he was davening in his customary
fashion at the Western Wall, a philanthropist from
Dallas was visiting Jerusalem. He was so impressed
with the sincerity and fervor of his prayers that
this opened the path for him to pursue an interest in
Judaism. From this pursuit, he built, sponsored and
supported the Yeshiva.
There is a book of life and a
book of death. One always asks why the need for a
book of death when there is a book of life. It is a
given that if you are not in the book of life, you
are dead. The answer of course connects with the
story of this Jew oblivious to the continuing rewards
flowing to him in the next life. This is recorded in
what is known as the book of death. Here every
mitzvot emanating from the Yeshiva, from the rabbis
and students, all mitzvot that otherwise would never
have been but for the philanthropist seeing him daven
as he did and pursuing the course he did in creating
the Yeshiva, would constantly flow to his credit in
what is referred to as the book of death.
Simple truths such as these can
change people’s lives and take them on the
correct path in life. It is here where your tzurah
imprints and earns you mitzvot that I am confident
are already in great abundance.
1/21/2003 11:15:09 AM
Addendum: 1.
Forgot to include in my fax of
this morning another aspect of last night’s
discussion in the context of what I wrote heretofore
this morning.
Exodus 28:20 et seq in setting
forth the three parameters of Moshe Rabeinu’s
advice as highlighted by you:
- The
first detailed is to prophesize and lead
Israel to Hashem’s path and design
- The
second is to teach to lead them to
appropriate deeds and actions.
- The
third is to glean judges and leadership to
help guide them and adjudicate in routine day
to day matters, honoring Hashem’s Torah
and precepts
The first are actions under
Hashem’s direct control and guidance. The third
represents administrative deeds crafted by Moshe
Rabeinu as a dedicated and honorable servant of
Hashem. The second however reflects what connects to
Moshe Rabeinu personally in this life and the next.
To teach and lead results in the very best
opportunity to be worthy of merit and reward in the
next life.
Thus, rabbis facing hardship in
connection with the transformation of chomer to
tzurah earn the transparent reward of best imprinting
for worthy deeds in this life, continuing on in the
next. This is a very simple but powerful explanation
answering for many that difficult question why bad
things happen to good people.
Absent Torah it is very
difficult to imagine someone growing up with a silver
spoon developing meaningful tzurah. However, Torah
with volatile and meaningful life experiences,
covering an entire spectrum of dynamics, some of
which is seen as hardship, is the catalyst and
seedbed for requisite tzurah, particularly in rabbis
who must empathize and imprint, leading others to a
better life in this life, to assure both of them a
better life in the next (while not compromising the
Rabbi’s tzurah in this life). Only where a
person is not discharging tzurah and faces bad things
can one conclude that the person surely needs to more
deeply enlist prayers and Torah study.
PS. Another way to look at it:
The first was the most important
function to serve Hashem’s design.
The third was the most important
function to serve the long-term interests of the
Jewish people.
The second was the most
important function to serve long-term Moshe Rabeinu
personally.
Thus when you mention
“rating” the three, Hashem’s first
choice seems to be the first, Moshe Rabeinu’s
would be the second, and for Israel it would be the
third. This by the way is proven today because it is
the leadership chosen and assigned which takes the
people of Israel away from the path. Torah and
Moshe Rabeinu can describe the path, but for Israel
and the chosen people, the third dynamic is the most
important. Moshe Rabeinu chose carefully and well.
Now, we need to do the same, or else we face the very
consequences we do. When the Jewish leadership sat on
their hands with tape over their mouths when Barak
defamed Hashem’s Name to the peoples of the
world, the need to clean house became apparent to all
those sincerely serving Hashem and Torah.