✨🔍 Toldos; Shabbos Mevarchim 2024
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Neli
Finding Their Way
3 minute read | Straightforward
One of the Torah’s features is that it doesn’t whitewash its heroes. It presents them as real people, which R’ Shamshon Raphael Hirsch notes is a key element of the Torah’s credibility as a moral guide.
The story of Yakov and Esau’s childhood and upbringing offers an illuminating masterclass on family dynamics:
וַיִּגְדְּלוּ הַנְּעָרִים, וַיְהִי עֵשָׂו אִישׁ יֹדֵעַ צַיִד, אִישׁ שָׂדֶה; וְיַעֲקֹב אִישׁ תָּם, יֹשֵׁב אֹהָלִים – The boys grew up together; and Esau was a cunning hunter, a man of the field; and Yakov was a quiet man, dwelling in tents. (25:27)
Yitzchak and Rivka raised their twin boys together – וַיִּגְדְּלוּ הַנְּעָרִים – yet were surprised that they turned out differently – וַיְהִי.
Rashi criticizes this blanket parenting technique, citing the proverb in Mishlei that advises parents to educate every child in their own way; so that when they grow up, they don’t lose their way – חֲנֹךְ לַנַּעַר עַל פִּי דַרְכּוֹ, גַּם כִּי יַזְקִין לֹא יָסוּר מִמֶּנָּה.
The Malbim intuitively notes that different people need different things, and all people are different!
Parents need to be on the same page and reinforce each other, but it’s certainly not easy. And it is obvious today that it is the problematic and unruly children who need extra love, acceptance, and embracing, which is undoubtedly the most challenging thing of all.
The cookie-cutter approach is highly effective for the cookies it is designed for, but not so much for humans. It should not surprise us that one size does not fit all; because it never has – כְּשֵׁם שֶׁאֵין פרצופיהן דּוֹמִין זֶה לָזֶה, כָּךְ אֵין דַּעְתָּן שָׁוִין זֶה לָזֶה.
It was and is a mistake to raise a Yakov and an Esau in the same way with their differing abilities and aptitudes. Whatever Yitzchak might have hoped for Esau, history has borne out that he did not live up to the family legacy, and we can only wonder what might have been if there had been some way for a man of Esau’s talents to channel them for the better in partnership with his brother.
R’ Shamshon Raphael Hirsch ponders whether Yitzchak and Rivka not being on the same page about how to raise Esau might have contributed to the environment of competition and strife between their children, preventing them from being themselves, resulting in the jealousy and rivalry that defines the relationship between Esau and Yakov. This disagreement was likely why Rivka orchestrated the ruse for the blessings, to show Yitzchak how he could be fooled.
R’ Shamshon Raphael Hirsch suggests that one of Yakov’s most incredible blessings was that he could recognize the value of the diversity of his twelve sons – even if only at the end of his life – and blessed each of them with an individualized yet still cohesive and complementary future – the scholars of Levi would teach the rest; the warrior-kings of Yehuda would lead in peace and war; the traders of Zevulun would support the scholar of Yissachar, and so on. Each child had different predispositions, and he foresaw a way for them to come together.
Invariably, a child will grow up and exercise their independence in ways one or both parents don’t approve of. But any attempts to enforce conformity will backfire and cause deeper alienation in the long run because that’s not who the child is anymore. Parents and teachers must never forget that however much the Torah requires us to be good people, the recipe is different for each of us, and it will look different from person to person.
R’ Shlomo Farhi sharply notes that the proverb advises parents to raise every child in the child’s way, not the parent’s way – עַל פִּי דַרְכּוֹ, not דרכך. Even more pointedly, the proverb doesn’t even predict that he won’t veer from the way you taught him, only that he won’t veer from his own path.
We should not teach our children to be just like us; we would do well to follow the proverb – חֲנֹךְ לַנַּעַר עַל פִּי דַרְכּוֹ, גַּם כִּי יַזְקִין לֹא יָסוּר מִמֶּנָּה.
If you teach your children to find themselves, they will never be lost.
Nature & Nurture
3 minute read | Straightforward
One of the oldest debates in the history of psychology is nature versus nurture.
Nature is what people think of as pre-wiring and is influenced by genetic inheritance of ancestral personality traits and other biological predispositions; nurture is generally taken as the influence of external environmental factors and learned experience. As with most such questions, the answer is probably non-binary and lies somewhere in the middle of the spectrum.
When the Torah begins the story of the adult Yitzchak’s family, the next chapter of our ancestral history, the Torah specifies in explicit detail where Rivka came from:
וַיְהִי יִצְחָק, בֶּן-אַרְבָּעִים שָׁנָה, בְּקַחְתּוֹ אֶת-רִבְקָה בַּת-בְּתוּאֵל הָאֲרַמִּי, מִפַּדַּן אֲרָם–אֲחוֹת לָבָן הָאֲרַמִּי, לוֹ לְאִשָּׁה – Yitzchak was forty years old when he took Rivka – daughter of Besuel the Aramean from Padan-Aram, sister of Lavan the Aramean – to be his wife. (25:20)
The thing is, we know who Rivka is! The Torah has only just introduced us to the kindly Rivka a few short lines earlier. Eliezer has only just encountered her and brought her to Avraham and Yitzchak’s home, and not much else has happened.
Why does the Torah restate in detail who Rivka’s family was and where she came from?
Rashi notes this and suggests that the Torah here contrasts her gentle, kind, and warm heart with the callous selfishness and greed of the environment she grew up in, illustrating that she overcame negative influences and still earned her place in Avraham’s famously open home. Or in other words, her nature beat her nurture.
R’ Shlomo Farhi notes that as much as the famous adage in Pirkei Avos cautions against the powerful influence of bad neighbors and a poor environment, Rivka’s example clearly and conclusively demonstrates the power of an individual to transcend adverse circumstances.
What’s more, we can contrast Rivka, who grows up with bad people around her, yet retains her kind and warm spirit, with Esau, who had a close relationship with Yitzchak, under the guidance of no less than Rivka herself! And yet, instead of Esau becoming a full working partner in Avraham’s covenant, as his father had so dearly hoped, he lost his way entirely.
Leaning too heavily on nature or nurture is deterministic, the belief that our actions are ultimately determined by causes external to free choice and is wholly incompatible with Judaism. Perhaps it is more accurate to say that nature dictates our limits, and nurture defines where you start within that range. But at best, that only modifies the starting point; where you come from does not define the boundaries of what you do or who you become.
Transcending environments is actually a key theme in each generation of these chapters of our ancestral history. Apart from Rivka transcending her family environment; Avraham had to leave the only home he’d ever known behind- לך לך; Yakov had to flee home with just the clothes on his back to get away from his murderous brother and spent years trying to find his place – ויצא.
Whatever path you’re on, you can always change your direction if you want to. And it cuts both ways, Rivka could ignore negative influences and become a wonderful person, and Esau could disregard the most positive and loving influences and lose his way entirely.
We don’t choose our family, and we don’t choose our upbringing, but the surest way to forfeit your choice is to doubt that you have one. “It’s just the way I am” isn’t a justification for treating people poorly. It’s a pathetic excuse for harming and hurting others, whether through controlling or belittling others and whether it’s to exalt yourself or simply in the name of leadership and authority. It’s up to you to decide which elements of your identity and personality show up and when.
Your cultural environment, peer pressure, and even your genetics do not excuse you from taking ownership and responsibility for your life and choices. Maybe due to your circumstances, you can’t be expected to cure cancer or end world poverty, and that’s perfectly fine. But nothing is stopping you from being gentler, kinder, softer, warmer, and more scrupulously honest.
Your life, trajectory, and choices have always and only ever been yours alone.
Becoming Yourself
3 minute read | Straightforward
Deception is one of the key recurring themes in Yakov’s life story – as perpetrator and victim.
Yakov opportunistically bought Esau’s birthright for a bowl of soup and masqueraded as Esau to get his blessing. This set a course of events in motion, where Yakov had to flee to his uncle Lavan, who then deceived Yakov by substituting Leah in Rachel’s place, causing lifelong tension between them and their children; culminating in the brothers’ abduction of Yosef and the subsequent cover-up of Yosef; which ultimately led the family and the Jewish People to the mire of Egypt.
Late in life, when he met Pharoh, Yakov recognized the constant struggle his life had been:
וַיֹּאמֶר יַעֲקֹב, אֶל-פַּרְעֹה, יְמֵי שְׁנֵי מְגוּרַי, שְׁלֹשִׁים וּמְאַת שָׁנָה: מְעַט וְרָעִים, הָיוּ יְמֵי שְׁנֵי חַיַּי, וְלֹא הִשִּׂיגוּ אֶת-יְמֵי שְׁנֵי חַיֵּי אֲבֹתַי, בִּימֵי מְגוּרֵיהֶם – Yakov said to Pharoh: ‘The days of the years of my journey are a hundred and thirty years; few and evil have been the days of the years of my life, they have not approached the days of the years of the life of my fathers in their days.’ (47:9)
Yakov recognized his difficulties, and we ought to as well. It is simplistic to dismissively hand wave and whitewash Yakov’s role in the way his life unfolded. R’ Shamshon Raphael Hirsch emphasizes that it is critical to proudly acknowledge the way the Torah characterizes our heroes’ flaws so that we learn that although perfection is ever-elusive, excellence is not.
The Torah explicitly suggests that Yakov hurt Esau:
כִּשְׁמֹעַ עֵשָׂו, אֶת-דִּבְרֵי אָבִיו, וַיִּצְעַק צְעָקָה, גְּדֹלָה וּמָרָה עַד-מְאֹד – When Esau heard his father’s words, he cried with an extremely great and bitter cry (27:34)
R’ Jonathan Sacks highlights that the Torah narrates emotions sparingly, and uses four modifiers here – גְּדֹלָה וּמָרָה עַד-מְאֹד.
This hurt came at a great cost; the Zohar suggests that these tears alone were responsible for thousands of years of suffering, over a blessing. When Yitzchak was on his deathbed, Rivka knew that Yitzchak could not see Esau for who he was, so she instructed Yakov to act like Esau and take his blessing:
וְיִתֶּן-לְךָ, הָאֱלֹהִים, מִטַּל הַשָּׁמַיִם, וּמִשְׁמַנֵּי הָאָרֶץ וְרֹב דָּגָן, וְתִירֹשׁ יַעַבְדוּךָ עַמִּים, וְיִשְׁתַּחֲווּ לְךָ לְאֻמִּים – הֱוֵה גְבִיר לְאַחֶיךָ, וְיִשְׁתַּחֲווּ לְךָ בְּנֵי אִמֶּךָ; אֹרְרֶיךָ אָרוּר, וּמְבָרְכֶיךָ בָּרוּךְ – May God give you the dews of heaven, and the fats of the earth, and plenty of grain and wine. Let people serve you, and nations bow down to you. Lord over your brother, and let your mother’s sons bow down to you. Cursed be every one that curses you, and blessed be every one that blesses you. (27:28,29)
This is the great blessing Yakov suffered so considerably for, and it seems a little underwhelming. As R’ Jonathan Sacks sharply notes, this is a blessing for wealth and power; it is plainly not the blessing of Avraham’s covenant, which is about family and the Promised Land. Avraham gave Yishmael a blessing for wealth and power, and Esau could have one too.
Once Yakov and Rivka’s ruse was discovered, and just before Yakov left for good, his father Yitzchak blessed him one last time, transparent with who he was speaking to:
וְאֵל שַׁדַּי יְבָרֵךְ אֹתְךָ, וְיַפְרְךָ וְיַרְבֶּךָ; וְהָיִיתָ, לִקְהַל עַמִּים. וְיִתֶּן-לְךָ אֶת-בִּרְכַּת אַבְרָהָם, לְךָ וּלְזַרְעֲךָ אִתָּךְ–לְרִשְׁתְּךָ אֶת-אֶרֶץ מְגֻרֶיךָ, אֲשֶׁר-נָתַן אֱלֹהִים לְאַבְרָהָם – May God Almighty bless you and make you fruitful, and multiply you, that you may be a congregation of people; and give you the blessing of Avraham – to you, and your children together; that you may inherit the land of your residence, which God gave to Avraham. (28:3,4)
By imparting Avraham’s blessing to Yakov with no pretenses, the Torah suggests that the entire ruse and ensuing struggle was unnecessary, that the strife and deception that characterized Yakov’s life was based on a misunderstanding.
God’s blessing is abundant; it is not exclusive or zero-sum. Yishmael and Esau can also have God’s blessing; it will not detract from our own.
Perhaps when Esau and Yakov met again years later, Yakov had learned this lesson, and that was how they were able to reconcile:
קַח-נָא אֶת-בִּרְכָתִי אֲשֶׁר הֻבָאת לָךְ, כִּי-חַנַּנִי אֱלֹהִים וְכִי יֶשׁ-לִי-כֹל; וַיִּפְצַר-בּוֹ, וַיִּקָּח – “Please take my blessings that I gift to you; because God has been gracious with me, and I have enough,” he urged him; and he took it. (33:11)
R’ Jonathan Sacks suggests that the material gifts to Esau were the literal return of the material blessing – קַח-נָא אֶת-בִּרְכָתִי; and bowing to Esau showed his deference to Esau’s place; acknowledging the wrongdoing of their youth. Instead of trying to usurp Esau’s position in the family and take his blessings; Esau could be Esau, and Yakov could be Yakov – וַיֹּאמֶר עֵשָׂו, יֶשׁ-לִי רָב; אָחִי, יְהִי לְךָ אֲשֶׁר-לָךְ.
Once Yakov fights off the literal specter of trying to be like Esau, he earns the name and title of Yisrael, which has a connotation of straightness.
We each have our own blessings, and we mustn’t seek our brother’s blessing. His blessing is his, and yours is yours.
Be yourself; everyone else is already taken.
In The Land of the Blind
4 minute read | Straightforward
The Torah’s heroes are individuals of impeccable character and quality, entirely above reproach, and we cannot comprehend the character of the people they were. However, that being said, the Torah tells us stories in a very deliberate way, and we can and should talk about the Torah’s characterization in these stories.
Our ancestor Yakov was someone who had to fight and grind throughout his life to get what he was owed; nothing ever came easy. We read the stories of his trials, the archetype and model of a Jew in exile, and take comfort and strength from his immense grit and perseverance throughout the turbulent times in his life.
But some incidents give us pause.
In particular, the incident where he masqueraded as his brother Esau to his blind and aging father to appropriate the blessing intended for Esau.
The Jewish People are called the Upright Tribe – שבטי ישורון. We take our common name from Yakov himself, a person renowned for being straight – ישר-אל. But Yakov tricked his father into giving him something that, although intangible, was meant for another.
How do we justify Yakov as honest and upright?
R’ Shamshon Raphael Hirsch highlights a reading of how the story unfolded, noting that Rivka is the instigator of the entire course of events:
וְרִבְקָה אָמְרָה אֶל־יַעֲקֹב בְּנָהּ לֵאמֹר הִנֵּה שָׁמַעְתִּי אֶת־אָבִיךָ מְדַבֵּר אֶל־עֵשָׂו אָחִיךָ לֵאמֹר׃ הָבִיאָה לִּי צַיִד וַעֲשֵׂה־לִי מַטְעַמִּים וְאֹכֵלָה וַאֲבָרֶכְכָה לִפְנֵי ה’ לִפְנֵי מוֹתִי׃וְעַתָּה בְנִי שְׁמַע בְּקֹלִי לַאֲשֶׁר אֲנִי מְצַוָּה אֹתָךְ… – Rivka had been listening as Yitzchak spoke to his son Esau. When Esau had gone out into the open to hunt game to bring home, Rivka said to her son Yakov, “I overheard your father speaking to your brother Esau, saying, ‘Bring me some game and prepare a dish for me to eat, that I may bless you, with God’s approval, before I die.’ Now, my son, listen carefully as I instruct you…” (27:6-8)
Rivka tells Yakov to act as if he were Esau, and Yakov responds that he is uncomfortable doing so:
וַיֹּאמֶר יַעֲקֹב אֶל־רִבְקָה אִמּוֹ הֵן עֵשָׂו אָחִי אִישׁ שָׂעִר וְאָנֹכִי אִישׁ חָלָק׃ אוּלַי יְמֻשֵּׁנִי אָבִי וְהָיִיתִי בְעֵינָיו כִּמְתַעְתֵּעַ וְהֵבֵאתִי עָלַי קְלָלָה וְלֹא בְרָכָה׃ – Yakov answered his mother Rivka, “But my brother Esau is a hairy man, and I am smooth-skinned. If my father touches me, I shall appear to him as a trickster and bring upon myself a curse, not a blessing!”
There is an unbridgeable tension here between deception versus honor and loyalty. Quite correctly, Yakov expresses his discomfort with Rivka’s idea, precisely because he is not a trickster – וְהָיִיתִי בְעֵינָיו כִּמְתַעְתֵּעַ. But at this point, Rivka pulls the proverbial ace:
וַתֹּאמֶר לוֹ אִמּוֹ עָלַי קִלְלָתְךָ בְּנִי אַךְ שְׁמַע בְּקֹלִי וְלֵךְ קַח־לִי – But his mother said to him, “My son, any curse would be upon me! Just do as I say and go fetch them for me.” (27:13)
At this juncture, Rivka exercises her maternal authority to silence Yakov’s protest, and the story goes on. We can continue to look up Yakov because he is not a crook; he is obedient to his mother.
While this is a compelling reading, it doesn’t answer the crux of the problem. While it serves the purposes of salvaging Yakov’s image, Rivka becomes tarnished instead, and we must ask the same question of Rivka, only it looks substantially worse now; she has forced her son to trick her husband – his father – to take something intended for his brother.
To reinforce the question, what exactly is the point of the ruse here? It’s so incredibly pointless, if only because it is sure to be foiled the very next time Esau speaks to his father!
Moreover, to the extent we can understand how blessings work, why would we think it even works that way? The blessing is God’s to bestow – is God also taken by a gruff voice behind a silly disguise?
R’ Shamshon Raphael Hirsch explains that the point of the deception is the fact of the deception itself. This is not a story about Yakov stealing blessings; it’s a story about Yitzchak’s blindness to who his children have become.
The Midrash suggests that Yitzchak was blind ever since the Akeida, where his father bound him up and was prepared to kill him. It’s not a stretch to suggest that this traumatic experience blinded him to Esau’s shortcomings, unable to contemplate discarding his son in the way he so nearly was.
Esau had disgraced the family legacy, a feared killer who married idolators and indulged in their pagan practices, which another Midrash links to Yitzchak’s blindness. Esau was not the scion of his grandfather Avraham.
Esau didn’t become the person he did when he went out into the big wide world. Esau found his ignominious way while still living under his father’s roof – and Yitzchak was blind, completely oblivious! Sure, Esau was a smooth operator, and that’s on Esau; but Yitzchak bought the ruse. He would not, or perhaps could not, see him for who he was.
So if Yakov, so bookish and refined, could pass himself off as the macho hunter, then perhaps the macho hunter could also pass for bookish and refined!
Indeed – R’ Shlomo Farhi sharply notes that Yakov’s concern in the story is only ever the appearance of trickery, not trickery itself, because the story isn’t about stealing blessings – וְהָיִיתִי בְעֵינָיו כִּמְתַעְתֵּעַ / וְהָיִיתִי מְתַעְתֵּעַ!
There is no crime here, and this story should not give us pause about the greatness of some of our greatest. Rivka’s intention in setting Yakov up to deceive Yitzchak was simply to show how easily he could be deceived.
Deception for dishonest gain is wrong – at the beginning of the story, at the end, and throughout. One of the story’s conclusions is that blessings go where they’re meant to, and they’re not limited.
Truth Redux
5 minute read | Straightforward
The universe is a competitive place, and every creature is in an existential struggle to survive. As Darwin showed, the fittest to survive adapt best to their circumstances, using all tools at their disposal.
Everyone is trying to get by, so what wouldn’t you do to pass the test, get the job, win the relationship? People always exaggerate and lie on resumes, interviews, dates, and sales pitches. It’s a strategic tool for gaining an advantage, no different from how a predator utilizes camouflage to catch its prey. In the context of individual survival and success, so the thinking goes, all is fair.
The only trouble is that it’s dishonest. While some people navigate the world that way anyway, most people are uncomfortable lying.
But consider a more commonplace scenario, the most trivial interaction we encounter daily. How are you doing today? I’m fine, thank you.
It’s not always so true, is it? You might be tired, stressed, and worried. You are feeling hurt or sad about that thing. You’re not always okay, but you say you are and soldier on.
Our sages identify the quality of truth as the signature of the Creator, a profound suggestion that truth is not just a moral or ethical principle but a fundamental building block of the universe woven into the fabric of reality.
The Torah lists many laws and prohibitions; our sages saw value in establishing protective fences around the kind of things that tend to lead to boundary violations. There is one glaring exception – dishonesty. The Torah prohibits deception under a multitude of circumstances but, uncharacteristically, also sees fit to expand the boundary and instructs us to distance from dishonesty generally – מִדְּבַר שֶׁקר תִּרְחָק. If you know some of the Torah’s stories, this makes sense.
Throughout the Torah, dishonesty appears as a consistent signature of its antagonists. The snake is the archetypal trickster whose deception assimilates Creation back into the formless chaos. Ephron does business with Avraham as a crook. Esau presents himself to his father with false piety. Lavan swindles Yakov, not to mention his own daughters, out of years of peace and happiness. Joseph’s brothers cover up his abduction by faking his death. Pharaoh’s slavery started by cheating the Jewish People with phony work quotas; he flip-flops about letting them go. Korach masks his self-serving ambition to foment a populist revolution. Bilam denies his goals to God and himself in pursuit of power and wealth. Among many issues with the infamous scout report about the Land of Israel, the scouts were biased and dishonest in their presentation of their experience.
But we don’t require the Torah to reveal that dishonesty is bad; it’s easy to explain, and there are so many reasons!
You have more to gain from keeping your home than stealing your neighbor’s; not stealing is a social contract that mutually benefits all. Everyone hates getting cheated or deceived, so lying or stealing is at least hypocritical and violates Hillel’s Golden Rule of all things – don’t do to others what you wouldn’t want them doing to you.
As a matter of principle and outside of the consideration of benefits or consequences, lying is wrong because it hurts the person being manipulated and violates and ignores their autonomy; that person cannot and would not otherwise consent to be lied to or interacted with under false pretenses. If you could have achieved your goal without the lie, you would not have had to lie. Humans are created in the Divine image; violating the autonomy and dignity of another also compromises your own.
What’s more, the societal implications of dishonesty are far-reaching. Our society is based on a foundation of mutual trust and honesty, and the only way to obtain any benefits from deception is in a world of trust and honesty; dishonest people hide in the camouflage of the much larger crowd of honest people – שְׂפַת־אֱמֶת תִּכּוֹן לָעַד וְעַד־אַרְגִּיעָה לְשׁוֹן שָׁקֶר. If we understand ethics to be universal standards of conduct, deception is self-evidently unethical because it would devalue and erode the foundation of mutual trust and honesty to the point that no one would trust anybody, and there would be no further benefits to dishonesty.
Truth is a cornerstone of civilization and the reality of our primary experience. Honesty builds trust, so people can rely on each other’s words and actions, cooperating and collaborating, prerequisites for a society to function effectively. Without honesty, trust breaks down, leading to suspicion, conflict, and a lack of cooperation. Rules and laws depend on honesty to maintain stability and order; justice can only exist with truth and accountability. Relationships require honesty to establish understanding, respect, and mutual support. Business and commerce can only happen in an environment of honesty. Simply put, people can only lie in a world of truth, the world we know – אֱמֶת וּמִשְׁפַּט שָׁלוֹם שִׁפְטוּ בְּשַׁעֲרֵיכֶם.
Beyond human culture, the consistency inherent to scientific principles and the laws of physics of the universe itself is an expression of truth, the signature of the Creator that makes the universe go – אֱמֶת מֵאֶרֶץ תִּצְמָח וְצֶדֶק מִשָּׁמַיִם נִשְׁקָף. Unsurprisingly, the Torah places such a strong emphasis on honesty.
No dishonest scales at work, don’t deceive your business counterparts, don’t testify falsely, keep your word, and a litany of others, with a general rule to avoid dishonesty. Truth is the world we know, the Divine signature. Healthy people are truthful people; we don’t want to lie.
Are those everyday white lies a violation of Divine truth?
In context, everyone readily understands it’s probably polite fiction, a form of basic social lubricant. Communication is about more than words; it’s a convention of how humans interact. Conventions are subjectively followed when there is a general expectation that others will also follow them. Social grease is not dishonest when it’s what people expect; deception is only deceptive when the intent is deception. When you respond that you’re okay, you’re not lying, even though it’s not true. No one is looking for, nor expecting, a truthful report on your life; it’s a social handshake, nothing more.
Our sages even went as far as permitting outright falsehood under certain circumstances for the sake of peace. Does the dress make her look fat? You will hopefully understand that her question is not intended literally; the wise here recognize an unspoken invitation for reassurance. It’s not dishonest to give the reassuring response you’re being implicitly asked for. Telling her she’s beautiful, or saying you’re okay, isn’t lying. It’s not even polite compliance with the request; it is fully aligned with truth and perpetuates life and all Creation.
As the school of Hillel taught, don’t tell the bride she’s ugly! Use your common sense, be normal – תְּהֵא דַּעְתּוֹ שֶׁל אָדָם מְעוֹרֶבֶת עִם הַבְּרִיּוֹת.
In our daily lives, we are constantly navigating the complex landscape of truth and deception. We tell white lies to maintain social cohesion, and some of us encounter more harmful forms of dishonesty.
Cultivate a habit of honesty in your life; be mindful of the words you speak and the actions you take. Strive for authenticity in your relationships and integrity in your efforts. Even small acts of honesty contribute towards a culture of trust and respect.
Truth is more than just a moral principle – it’s a fundamental aspect of existence, the divine signature. In a world that can often seem full of deception and dishonesty, be a bearer of truth, showcasing the divine signature in all aspects of your life.
Because truth is not just about what we say to others – it’s also about being true to yourself.
Living with Newness
4 minute read | Straightforward
One of the foundational skills children learn early on is how to read a clock.
What time is it?
It’s not simply a question of hours and minutes; there is something deeper to the question. If you know what time it is, you also know what to do. It’s morning, wake up and eat breakfast before school or work. It’s nighttime, time to wind down and go to sleep. The time of day, the time of year, the seasons, and the calendar all establish the boundaries and time frames upon which our world is built, with specific routines for morning, afternoon, evening, and night, summer, fall, winter, and spring.
Different cultures have established various systems and calendars to measure time. Today, most of the world uses the Gregorian calendar, a fixed calendar determined by how long the earth takes to make one complete orbit around the sun.
The Torah asks us to track time using the moon as a frame of reference; when people spot the new moon, they report it to the highest court, which declares the beginning of a new month – Rosh Chodesh. It’s not Rosh Chodesh because there’s a new moon, but because the Jewish leaders say so. It’s the very first commandment in the Torah, given to the Jewish People still enslaved in Egypt:
הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים רִאשׁוֹן הוּא לָכֶם לְחדְשֵׁי הַשָּׁנָה – This month shall mark for you the beginning of the months; it shall be the first of the months of the year for you. (12:1)
There are many mitzvos, so one has to come first. But why is establishing the lunar calendar through Rosh Chodesh the first mitzvah, as opposed to any other?
The story of the birth of the Jewish People begins at a time of stuckness, with the Jewish People systematically subjugated and oppressed, powerless objects with no choice or control over their circumstances.
Although slavery is illegal in most of the world, it persists today. What’s more, slavery isn’t just an abstract legal status or even just a phenomenon that still occurs in some dark corner of the world; it’s also a state of mind, body, and soul that can happen to anyone. Thankfully, we don’t have much primary lived with the experience criminal aspect of actual human trafficking, but if you’ve ever felt helpless, powerless, or stuck, you have experienced an element of slavery.
When we internalize that forces of change exist and that we have the power to harness and steer them, the possibilities are limitless. This moment can be different to the moments that have come before; this newness is the beginning of all newness – הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים רִאשׁוֹן הוּא לָכֶם לְחדְשֵׁי הַשָּׁנָה.
The Shem miShmuel explains that the power of the Exodus story is that its story of freedom on a national level offers us the opportunity to become free of the tendencies and troubles that hound us on a personal level. The sense of futility, powerlessness, and stuckness from being burnt out or overwhelmed is poison. With the power to change, hard times don’t need to be so scary anymore, and the world isn’t threatening; it can be full of exciting possibilities. It follows that the first mitzvah is the one that empowers us to change by giving us a symbol of change.
One preeminent historian has observed that the worst thing about history is that people try to correct the past. People try to save the past, which is impossible; you cannot go back to the past and save the people there or prevent past injuries. We only have the present circumstances and perhaps a hopeful look to the future.
But as much as stuckness can come from attachment to the past, R’ Nachman of Breslev teaches us to avoid dwelling too much on the future and focus on the present day and present moment. As R’ Hanoch Heinoch of Alexander teaches, we can attach ourselves to vitality by being present – וְאַתֶּם הַדְּבֵקִים ה’ אֱלֹקיכֶם חַיִּים כֻּלְּכֶם הַיּוֹם.
The Torah often speaks to us in terms of here and now – וְעַתָּה / הַיּוֹם. Our sages take these references to Teshuva, our capacity and power to change and repent – וְעַתָּה יִשְׂרָאֵל מָה ה’ אֱלֹקיךָ שֹׁאֵל מֵעִמָּךְ כִּי אִם־לְיִרְאָה. Because in one day, everything can change – הַיּוֹם אִם־בְּקֹלוֹ תִשְׁמָעוּ. As R’ Baruch of Mezhibozh teaches, forget the past; right now, be a Jew – וְעַתָּה יִשְׂרָאֵל! The Chafetz Chaim takes this to be a reference to introspection – וְעַתָּה יִשְׂרָאֵל מָה ה’ אֱלֹקיךָ שֹׁאֵל מֵעִמָּךְ – what does this moment require?
It follows that our sages wisely guide us to seize every moment; if not now, when? As the Chiddushei Harim observes, every “now” has a different duty, calling for some new, renewed, or entirely other choice or deed. As R’ Ahron of Karlin points out, each moment has its resolution; each moment of existence is incomparably unique, never existing before in the history of Creation, and never to be repeated before becoming irretrievably lost forever.
As the Vilna Gaon points out, Moshe speaks in the present tense to offer us all the power to choose – רְאֵה אָנכִי נתֵן לִפְנֵיכֶם הַיּוֹם בְּרָכָה וּקְלָלָה. Rashi quotes a Midrash that every day, we should perceive our experience of Judaism as brand new – הַיּוֹם הַזֶּה ה’ אֱלֹהֶיךָ מְצַוְּךָ.
Even once a person has resolved to change, they can still be anchored by the weight of their wrongdoing. The Shinover Rav suggests that although the past can’t be undone, it can be creatively reinterpreted, in the way Yosef reframes a troubled past with his brothers to relieve them of their guilt – וְעַתָּה אַל־תֵּעָצְבוּ וְאַל־יִחַר בְּעֵינֵיכֶם כִּי־מְכַרְתֶּם אֹתִי הֵנָּה כִּי לְמִחְיָה שְׁלָחַנִי אֱלֹהִים לִפְנֵיכֶם. What happened then wasn’t so great, but that brought us to where we are, here and now, and you can only move forward from where you are!
The world tracks time using the sun; the Sfas Emes notes that the nations of world history rise and fall like the sun, lasting only when things are bright. The Jewish People track time using the moon, persisting in darkness, and even generating light among total blackness.
The very first mitzvah is the lunar calendar, the only calendar with a visual cue for changing times and a powerful symbol of change, a natural symbolic image of a spiritual reality. It’s not just an instruction to count the time but a commandment to rule over time and even natural phenomena. It is an instruction to live by and with the power of change and renewal. It is a mitzvah to live presently with this moment and make it count.
Every day, every week, and in truth, every moment, is brand new, brimming with freshness, vitality, and renewal.