Addressing Negativity
Addressing Negativity
I have often discussed with students and friends the challenge of dealing with one’s own negativity. What is negativity? It is a tendency to become distracted by the negative aspects of a situation or opportunity. In every situation there are negative and positive elements. Every life is in some way imperfect or disappointing. For example, one’s job although fine in many respects, may not be equal to one’s aspirations.
Our negativity effects those around us. Their awareness of our critical attitude makes their environment less pleasant. But negativity most harms oneself. It impacts our experience of life and drains it of joy. How can one address one’s own negativity? Our parasha offers an insight. It is not a universal solution to confronting negativity but it is often useful.
And Hashem called to Moshe. And He spoke to him from the Ohel Moed, saying: (Sefer VaYikra 1:1)
And the cloud covered the Ohel Moed and the glory of Hashem filled the Mishcan. (Sefer Shemot 40:34)
- Sefer VaYikra continues Sefer Shemot
The first above passage introduces Sefer VaYikra. Hashem summons Moshe from the Ohel Moed[1] – the Tabernacle – and speaks to him. In the passages that follow various laws of sacrifices are presented. These passages are representative of much of the material in Sefer VaYikra. The third book of the Torah deals extensively with the laws of sacrifices, the Mishcan, and laws of kohanim – the priests.
Ramban – Nachmanides – in his introduction to Sefer VaYikra explains this book of the Torah is the continuation of the section concluding Sefer Shemot. The second above passage opens that section. The Mishcan is assembled and the glory of Hashem fills it. The Divine influence is perceptible in the Mishcan and in the camp of the Jewish people. The residence of the Divine influence in the camp of Bnai Yisrael fulfills a primary objective of the redemption from Egypt. The Jewish people were redeemed so that Hashem should dwell among them. The importance of the Mishcan explains the Torah’s dedication of a large portion of Sefer Shemot and Sefer VaYikra to its laws and the laws of its kohanim who served in it.
An altar of dirt you should make for Me. Sacrifice upon it your Olah and Shelamim sacrifices of your flocks and cattle. In every place that I pronounce My name I will come to you and bless you. (Sefer Shemot 20:20)
- The Mishkan as a response to the Egel
According to Ramban, Hashem communicated to Moshe the commandment to create the Mishcan when Moshe ascended Mount Sinai to receive the first Luchot – the Tablets of the Decalogue.[2] Rashi disagrees. He maintains that the commandment to create the Mishcan was not presented to Moshe at that time. It was revealed after the sin of the Egel – the Golden Calf.[3] Why was the commandment not revealed until this point?
Rabbaynu Ovadia Sforno suggests that the commandment was a consequence of the sin of the Egel. Sforno contrasts the above passage with the commandment to create a Mishcan. This passage was communicated to Bnai Yisrael before the sin of the Egel. Hashem tells the people that wherever they create a place for His service, He will pronounce His name; He will cause His presence to reside. There, He will bless the people. According to Sforno, the passage informs the people that they should worship Hashem in places of their choosing. There is no requirement for a single, unique Tabernacle or Temple to which sacrifices are brought.
The sin of the Egel changed this. The people succumbed to the temptation of idolatry. They were no longer entrusted with the creation of their many sanctuaries. Instead, sacrifices will be brought to a single Mishcan and later to the Bait HaMikdash – the Sacred Temple.[4],[5]
III. The text supports Ramban
Ramban’s position is much easier to reconcile with the text of the Torah. The commandment to create the Mishcan is presented before the discussion of the sin of the Egel. It is presented as one of the laws revealed to Moshe when he ascended Mount Sinai and received the first Luchot. According to Sforno, he did not actually receive this commandment at that time. He received it only after Hashem forgave the sin of the Egel. In other words, the commandment is out of place in the Torah’s text. The Torah describes a pre-Egel form of worship. Yet, it presents the commandment to create the Mishcan as the original model of worship.
Ramban’s position also explains the enormous attention the Torah gives to the Mishcan, its sacrifices, and its kohanim. The Jewish people were redeemed from Egypt so that Hashem should dwell among them in the Mishcan. According to Sforno, the Mishcan was an adaptation; it was not initially part of the Torah. Why does the Mishcan deserve such extensive discussion? Essentially, it is an afterthought!
III. The Mishcan is an integral part of the Torah
The answer is that Sforno is distinguishing between the reason the Torah introduced the institution of Mishcan and its treatment of the institution once introduced. The Torah did not initially include the Mishcan but once it became necessary, it was not simply superimposed upon the system of commandments. It was thoroughly integrated into the Torah as a fundamental element.
An illustration will help clarify this distinction. An auto manufacturer is confronted with the challenge of redesigning an existing car model to achieve much higher fuel efficiency. Management considers two options. The first is to replace the existing engine with a smaller less powerful unit that uses less fuel. In all other respects, the design and components of the car model will remain unchanged. This is a solution that is superimposed upon the existing car model.
The second option is a complete redesign. The body’s materials will be replaced with lighter ones. The aerodynamics of the car will be evaluated and adjusted to reduce air resistance. The existing engine will be replaced by a new model that is more efficient. Other measures will be identified and implemented. The result will be a complete redesign of the car.
According to Sforno, the introduction of the Mishcan was a redesign of the Torah. This answers the questions on his position. The Torah presents the Mishcan as if it was part of its initial design. This communicates that its introduction was not a superimposed response to the sin of the Egel. The sin occasioned a thorough redesign of the Torah. In the redesign the Mishcan became a fundamental component of the reconceived Torah.
The attention the Torah gives to the Mishcan now is understandable. It was not included in the initial design of the Torah, but it was integrated into a redesigned Torah as a fundamental and meaningful component. Because of its importance in the redesigned model of the Torah, it must be given appropriate attention.
Negative antecedents to positive outcomes
An important lesson emerges from this analysis. The Mishcan was not the ideal for which the Torah initially aimed. The initial goal was a more “democratic” mode of worship. After the sin of the Egel this model was not realistic and it was replaced.
Based on this, can one conclude that the Mishcan and the Bait HaMikdash are not essentially important? That conclusion would be in error. Once adopted the Mishcan and Bait HaMikdash were thoroughly integrated into the Torah. They are as fundamental and meaningful as Shabbat and kashrut.
How can one overcome negativity? Overcoming negativity through willpower is very difficult – maybe impossible. Some strategy is required. This study provides a strategy that in many instances can be implemented.
Let’s summarize Sforno’s understanding of the Mishcan. The sin of the Egel revealed a serious failing in the Jewish people. Hashem put in place a new system that took into account that deficiency and created something positive – even wonderful.
Sometimes the solution to negativity is to adopt this same strategy. For example, the job that is not equal to one’s aspirations can evoke negativity. The strategy is to consider how one can take advantage of the positive elements of the job. What does the job have to offer? How can one grow through the job? What meaningful contribution can one make to the team or organization? The job can be transformed into a positive experience through this strategy. In short, sometimes the key to overcoming negativity is to recognize that how we got to where we are in life is not as important as what we do now that we’ve arrived.
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[1] The term Ohel Moed is here translated as Tabernacle. The term is interchangeable with Mishcan. Ohel Moed is used to identify the location at which Moshe communicates with Hashem. The term is applied to the Mischan upon its completion. Prior to the establishment of the Mishcan, Moshe’s own tent is described as Ohel Moed (See Sefer Shemot 33:7).
[2] Rabbaynu Moshe ben Nachman (Ramban / Nachmanides), Commentary on Sefer Shemot 25:1.
[3] Rabbaynu Shlomo ben Yitzchak (Rashi), Commentary on Sefer Shemot 31:18. Rashi’s comments are not conclusive. It is possible that Rashi agrees that the commandment to create the Mishcan was communicated to Moshe before the sin of the Egel. However, Moshe did not transmit and implement the commandment to the people until after the sin of the Egel was forgiven.
[4] The prohibition against offering sacrifices on personal altars is not absolute. During the period of the conquest of the Land of Israel and until the establishment of the Bait HaMikdash, the people were permitted to offer some sacrifices on personal altars.
[5] Rabbaynu Ovadia Sforno, Commentary on Sefer Shemot 25:9.