Makeover - Mitzvot and Mankind
Adapted by Channie Koplowitz Stein
(This summary is dedicated l’iluy nishmot the kedoshim who tragically died in Meron on Lag B’Omer and for a refuah shelaymah for those who were injured.)
Parshat Bechukotai begins with a three part condition for a threefold blessing on the Land: “If you will follow My decrees (1), and observe My commandments (2), and perform them (3), then I will provide rains in their time, and the land will give its produce and the trees of the field will give its produce.” Our commentators are puzzled by the seeming repetition of what seems to be a single theme of mitzvah observance. How can we understand the differences between the three phrases, and what are we to learn from them?
Medrash Rabba explains the connection between the phrases as, “If you observe studying the mitzvoth of My Torah, I will reckon it as if you yourself [observed] it.” Alternately, one may change the vocalization and read that by observing My decrees and commandments, not as asitem otam/you will perform them, but as asitem itam/you shall make yourselves, providing a completely different dimension to the phrase.
In Avodat Avodah, the Tosher Rebbe provides a different understanding to our verses. In truth, says the Tosher Rebbe, we deserve no reward for any mitzvah we do that Hashem has commanded because Hashem has given us the wherewithal and ability to observe the mitzvah. However, when we use the functions of our everyday lives to elevate the natural world, we are transforming the mundane to the holy. If we think of eating as providing us with strength to perform the mitzvoth, for example, we have created a mitzvah from the physical, natural act of eating. Im bechukotai teleichu/If you follow [walk in] My decrees, if you make your daily routines a means of walking in My mitzvoth, you will have created new mitzvoth.
The physical world needs man to appreciate and elevate it, continues the Tosher Rebbe. This the Torah alludes to when we are told that all the grasses of the field were created, but did not sprout from the earth until Adam was created to pray to Hashem. It is mankind’s mission to create spirituality wherever he walks through life in the world Hashem has created and bestowed upon us.
When Moshe ascended Sinai to bring the Torah down to mankind, he had to prove to the angels that the Torah belongs on earth and not in heaven with them. It is not only that the angels have no need for the Torah, for they have no choice but to do God’s will, writes Rabbi Mordechai Ezrachi, but that the very purpose of Torah is to be implemented and observed, not only studied. It is the actual observance of the mitzvoth that brings them to life and completes the Torah. Torah study itself becomes alive through mitzvah observance, adds Rabbi Gedaliah Schorr, and each day we must approach each mitzvah with the excitement of novelty, of being able to observe this mitzvah for the first time.
In this context, Rabbi Weissblum offers some “hacks” for mitzvoth we do regularly. Most of us have prayed for so many years that our daily prayers are recited by rote However, if we take one line that touches us, focus on it, and make it our personal connection, our daily tefillah becomes meaningful. Similarly, when we open the Chumash to study, approach the text with new eyes, and when performing a common mitzvah, such as a blessing over food, pick one detail to listen to and focus on. When you find new meaning, you are creating a new mitzvah. We have the ability to invest everything with kedushah.
In a poignant comment, Rebbetzin Smiles noted that those who died tragically in Meron last week, died in total kedushah as if they died on Yom Kippur. Before the tragedy, they had just been singing Hashem Melech …,coronating Hashem as King. In a happier vein, we have that ability to coronate Hashem as our King every morning when we recite Modeh Ani. If we focus on the meaning, we are not only being grateful for our new day of life, but we are simultaneously creating the mitzvah of accepting Hashem as our King.
Rabbi Pincus finds an allusion to our awakening each day with renewed enthusiasm for our mitzvoth in the words of the Prophet Zechariah. Rabbi Pincus cites the verse, “I will awaken your sons ציון/Zion on your sons יון/Greece” as a battle between the holy of Zion and the depraved forces of Greece. What is the only difference between the two words? The letter/word צ/tzadik/the righteous one. What Rabbi Pincus is telling us is that the same action can be either infused with sanctity or with depravity depending on the mindset of the individual. The righteous one will infuse his action with life, for the righteous live by their faith, while the action of the hedonist will fizzle out and die, like a balloon that runs out of air.
In his Aggadah, Rabbi Emanuel Bernstein validates what we undoubtedly already suspect, that mitzvoth performed perfunctorily, as if checking off the boxes on a to do list, although they fulfill the requirement of the mitzvah, do not inspire us or connect us with our spiritual core. Mitzvoth require that we take the time to do them with focus and thought, as an act of love for the love Hashem bestows upon us, for the Torah He has given us as a guide to meaningful living.
In Tehillim, King David writes, “Taste and see that Hashem is good.” Rabbi Kestenbaum uses the analogy of eating in a restaurant. If you find yourself in a high class restaurant as opposed to a diner, you are likely to eat slowly, to savor the ambiance as well as the taste of the food itself. Our approach to Torah and mitzvoth should be in the same category; we are entering a world of sacred ambiance, and we should pause and savor every moment of connection with Hakodosh Boruch Hu.
Now that we’ve discussed creating the mitzvah, we will move on to discussing the alternate reading of our phrase, remaking and recreating ourselves through the mitzvoth. In Birkat Mordechai, Rabbi Ezrachi reminds us that Man is a compound being. He is composed of a physical body formed from the earth, unchanging genetic material. But he was infused with a spiritual soul, a soul that can change and improve. [Perhaps like a rough diamond, the soul can be faceted and polished until it reflects the light of its Source and shines. CKS] When Hashem said, “Let us make man,” He was hinting that it was Man’s mission to partner with Hashem and improve the soul the Creator had breathed into him. A person transforms himself from being a moving lump of clay into a Man by infusing his entire life with Torah, writes Rabbi Yerucham Levovitz.
This transformation is closely connected to our power of speech, writes Rabbi Reiss in Meirosh Tzurim. So many mitzvoth and transgressions are associated with speech, from loshon horo and rechilus to flattery, lying, and bragging. The Torah sensitizes us in our speech and thought processes. A Jew is prohibited from lusting in his heart even without any action. In a world with constantly changing social and moral values, the Torah demands that we retain the immutable standards of a Jew. We are encouraged to practice the mitzvoth constantly, to give tzedakah multiple times, even if by doing so we can only give small amounts to each recipient, so that a charitable mindset becomes our innate character. We are asked to reframe our mitzvah observance as opportunities for growth rather than as obligations. In this way, we are continuously partnering with Hashem in our development as Adam.
As we have already stated, Man is comprised of a physical body, similar to animals, and a Godly soul which Hashem blew into us from the innermost recesses of His Being [so to speak]. Rabbi Naftali Horowitz explains in YOU Revealed, that the physical body is comprised of the four elements of all creation: fire, air, water and earth. [We can think of these elements as four categories: energy, gas, liquid, solid. CKS] Each of these elements is also the source of various emotions: Fire = anger, arrogance, or conversely, humility, etc. Air = speech, positive and negative. Water = the desire for pleasure. Earth = laziness and sadness or alacrity and happiness. The body and the soul are engaged in constant battle. Man can rise to the loftiest heights or sink to the deepest lows of creation. The body, being in its natural surroundings, generally has the upper hand, pulling us down to earthly pursuits. However, Hashem has given us a weapon to overcome the natural strength of the body; the Torah teaches us not only right from wrong, but also how to recognize which part of us is speaking. The Torah clarifies the lines of battle so that our spiritual soul can form an attack. It helps us reach our destiny and purpose, thereby experiencing the greatest please.
Men need the support of Torah study more than women do, for, according to Rabbi Horowitz, women’s body and soul are less in conflict with each other than are a man. Women tend to be more tranquil. But women still benefit from Torah study that strengthens her faith and her mitzvah observance.
Torah also has the power to transform the physical body into a spiritual vessel. Rabbi Scheinerman notes in Ohel Moshe that Dovid Hamelech says in Tehillim 63:2, “My soul thirsts for Thee; my flesh years for Thee.” My body as well will desire Hashem and will want to take only what I need to serve Him.
Why is Man called Adam? Rabbi Weissblum notes two contrasting derivations for this name. First, Man was formed from the adamah/earth. But his potential is to adameh [lo]/to resemble Him. Man has the potential to elevate his earthly being to a level of godliness. Our challenge, writes Rabbi Wolbe, is to create ourselves, to actualize our potential. When we observe the mitzvoth, we have to blow life into that observance as Hashem blew a heavenly soul into our bodies. Find one detail of each mitzvah, one word in each brachah that will energize you, and you will slowly transform and recreate yourself from potential to actualization.
Infuse mitzvah observance and prayer with the energy of renewal and passion. Create a new experience each time you do a mitzvah. Create yourself anew as a more spiritual being. When we can do that, we will achieve the joy that only connection with Hakodosh Boruch Hu can bring.