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It’s up to You

Florence — Sun, 14 Feb 2010 18:05:27 +0000

Sometimes we may underestimate how much impact we as individuals can have on others and the world. We may think, who will listen to us or can we really make a difference. As we approach Purim I think this concept is very relevant. As we know, the miracle of Purim is that the Jews were saved from the evil decree of Haman who wished to destroy them. If we look at the main players in this story Esther and Mordechai, who were the Jewish leaders who helped annul the decree, we notice something interesting. When they learned about Haman’s evil decree they realized that they needed to quickly act before it was too late. It is then that we see Esther going through the same dilemma I initially mentioned. As we are told, she second guesses herself and if she will really be able to make a difference and help the jewish people. It is then that Mordechai explains to her that it was not just by coincidence that she became queen at this time, but it is so she can take action to help the jewish people. As we know Esther understands that this is not a time to second guess herself, but to step up and put in her effort. She then risks her life and with G-d’s help the Jewish people are saved.

Still some may say, ok so Esther was the queen and she was in a powerful position to impact events but how does that work in my own life? To answer this I want to tell you about Avi Schaefer zl’ who was 21 and was killed by a drunk driver. Though his life was cut short at an early age, I believe that he was able to impact the jewish nation and those around him. He made aliyah straight after high school and joined the army. After his army service he returned to the U.S. to get his degree. Though he was not in Israel, he was still concerned for the future of the jewish people and tried to come up with different ways to help out. I recently met him three weeks ago at an Israel conference and though I only knew him for a short while he made an impression on me. We both were at the conference because we were aliyah representatives on our college campuses. Our mission is to help those who love Israel and want to make aliyah fulfill their dreams. As I think back to the conference I remember how passionate and dedicated he was to the future of the Jewish people and how he believed that he could make a difference. I think that we can all be inspired by his belief that he could make a difference though he was just one individual. We should also realize that we also have that same power to stand up and make a difference and we are the ones that underestimate our own abilities. This Purim may we all realize our strengths that can be used to help the jewish people and be able to make Avi’s dream a reality.

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Chanukah: Then and Now

Florence — Tue, 15 Dec 2009 07:00:13 +0000

As we know the two reasons we celebrate Chanukah are to commemorate how the Jews won the war against the Greeks and how the oil that was found in the Beit Hamikdash lasted for 8 days. I was always wondering if there was a deeper connection between these two events and I heard an interesting explanation of how they are connected. If we look deeper into what the cause of war between the Greeks and the Jews was about, we can understand that the war was not just to eradicate the Jews physically, but to extinguish the jewish soul. They wanted Judaism to just be cultural and not spiritual which is why they banned the jewish people from keeping Shabbat, Rosh Chodesh and Brit Mila. These three mitzvot symbolize our connection with Hashem and show that Judaism is not just another culture that is void of spirituality. In addition, the Greeks didn’t believe that Hashem is always involved in the world and controls nature. The connection between these two seemingly separate events is that when Hashem performed the miracle that the Jews were able to win over the Greeks who greatly outnumbered them, it showed that Hashem is involved in our everyday activities and is in charge of nature even though it seemed like a natural occurrence. The open miracle with the oil lasting for 8 days also clearly showed how Hashem is openly involved in our lives and how against all odds they were able to find oil that was not defiled and could be used to light the menorah. These two miracles showed the Greeks that contrary to their belief, Hashem is constantly involved in world events and in our own personal lives.

Another question that comes up is, when do we commemorate the victory over the Greeks? It seems that we are only commemorating the miracle of the oil when we light the menorah. I heard an interesting answer, that explains that in the Beit Hamikdash the menorah only had seven branches and on our menorah we have eight. Why is there this difference? Also if there was enough oil for the first night of Chanukah then why was that such a miracle? The reason for the difference is that we have the extra branch/candle to symbolize the victory over the Greeks. On the first night we light the menorah to commemorate the victory and the other seven nights we are commemorating the miracle of how the oil lasted for all the rest of the days. The lesson we can take from Chanukah is that Hashem is constantly watching over us and helping us even at times when it seems as if events are progressing naturally. May we all have a bright and uplifting Chanukah!

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Lech Lecha- A Personal Mission

Florence — Fri, 30 Oct 2009 05:25:07 +0000

In this week’s parsha, Parshat Lech Lecha we read about how Avraham was commanded by Hashem to leave his birthplace and to go where Hashem commanded him. As we know where Avraham would be going was not revealed to him at first which made this commandment even more difficult. As always I like to connect events in the Torah to our lives, because I think in this way we can continue to bring the Torah back to life and it becomes more meaningful to us. So how does Avraham’s commandment have relevance for us today and what can we learn from his experience?

Hashem’s commandment to Avraham was, Lech Lecha which means go for yourself. I think that by following Hashem’s commandment Avraham was fulfilling his personal destiny that only he could accomplish. He understood Hashem’s message to him and he didn’t delay and push it aside. Instead he not only went himself but he brought many other people with him. Also in addition to this test that Hashem tested Avraham we are told that in total he was tested 10 times. Though he passed all the tests, we can imagine that despite his perseverance and success he still felt some fear.

I think that like Avraham, we each have our own personal missions in life that we need to accomplish. We are also given our share of challenges that are uniquely designed for us to help us become stronger and be able to carry out our life’s mission properly and effectively. Though at times it is unclear what we need to accomplish and what is expected from us, we like Avraham need to hear Hashem’s calling to us and take the strength from Avraham to approach life’s challenges and opportunities in a whole new way.

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Parshat Breishit

Nathan Light — Fri, 16 Oct 2009 04:19:28 +0000

This week, we start reading the Torah from its beginning, and the parshah of the week discusses how the world was formulated at its beginning. On the first day of the world’s creation, the Torah states:

“God said ‘Let there be light’ and there was light. God saw that the light was good, and God separated between the light and the darkness” [Genesis: 1: 3-4]

It’s very interesting to note that although the Torah speaks of the manner in which God created light, it does not recount how God created darkness! Why is this so?

One may suggest that God did not create darkness because darkness is merely a “lack of light” and was always there. Therefore there is no reason that God needed to create darkness. However, this is false. Just as God made light, so too did he make darkness; this concept is highlighted in our prayers everyday, in which we say:

“Blessed are You, Hashem, our God, King of the Universe, Who forms light and creates darkness, makes peace and creates all” [Morning service: In the blessings of the Shema]

So what was the Torah hinting at by omitting God’s creation of darkness? (*See footnote)

Our Rabbis tell us, that on a conceptual level “light” always refers to goodness, while “darkness” always refers to evil. By leaving out the creation of darkness, the Torah is perhaps telling us an extremely profound idea, relating to “light” and “darkness” on this conceptual level. Everything in this world of course originates from God; everything. And being that God is perfect in every which way, it is impossible that anything that emanates from His presence can be defected or “evil” in any fashion. Therefore, the Torah only describes how God fashioned “light” because only goodness (light) can come from Him.

However, the concept of evil in this world is not something created by God, but by man.

On a simple level: God created a world for us containing only good. He has bestowed this good upon us and has made it our responsibility to preserve it. Therefore, it is only through man’s actions that the world can remain good or become evil.

On a deeper level, this idea can be understood by the recognition that no matter what happens in this world is done for the good. Even when the world has been steeped in corruption and has reached a damaged state, we have to understand that it is only damaged in our eyes. No matter how horrible a situation may be, we must understand that it is really for our benefit, and the only reason it may seem “evil” is because that is how we categorize it. According to this explanation, “evil” is created in this world only through man’s thoughts and perceptions.

This concept is so vital for our relationship with God and our (limited) understanding of His ways, that it is conveyed to us on the very first day of creation. May we merit to “see the light” in every corner of our lives, and be able to abolish the darkness that may have been created through our own doings.

Good Shabbos,

NZL

*According to the scope of this essay, the omission of God’s creation of darkness is only in order to relate the idea which we will further develop. However, as indicated by the verse, God indeed “creates darkness”. The actual meaning of this is rather complex and steps way beyond the scope of this essay. If anyone is interested in understanding the meaning behind how “God creates evil” please contact me and I will do my best to explain it according to my limited level of understanding.

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Parshat Ve’Zot Ha’Brachah: Simchas Torah

Nathan Light — Fri, 09 Oct 2009 16:38:52 +0000

The main topic of this week’s parshah is the blessings that Moshe bestows upon each tribe just before his impending death. Before actually blessing the tribes, Moshe starts off by recalling the merit that makes the nation worthy of receiving a blessing:

“Hashem came from Sinai — having shone forth to them from Seir, having appeared from Mount Paran…” [Deuteronomy: 33: 2]

What exactly does the verse mean when it says that God came forth from the locations of “Seir” and “Paran” and what does it have to do with receiving the Torah at Mount Sinai?

Rashi (Rabbi Shlomo Yitzhaqi, 1040-1105, famed as the author of the first comprehensive commentaries on the Torah) explains that before approaching the Jewish people with the Torah, God first offered it to the descendants of Eisav, who dwelled in Seir, and to the descendants of Ishmael, who dwelled in Paran. After both of these nations refused to accept the Torah, God offered it to the Jewish nation who accepted it with open arms. It was this merit that Moshe recalls in order to show God that the Jewish people were fit for a blessing.

Although the nations of the world declined God’s offer, we are taught in the Talmud (a record of rabbinic discussions pertaining to Jewish law, ethics, customs and history) that in the end of days they seek forgiveness before God and ask for another chance; to accept the Torah anew. God accedes to their request, but not by offering the Torah. Rather God says “I have an easy commandment and its name is Succah. Go and perform it”. The Talmud then describes how the nations were not able to perform this commandment properly and it therefore demonstrated that they were undeserving of a second chance from God.

One may ask: If the nations were attempting to show their loyalty and commitment to the entire Torah, why did God offer them only one commandment? And why was it that God chose the commandment of Succah in particular?

Seemingly, we may suggest that by observing the commandment of Succah one is, in some fashion, committing himself to the entire Torah. How is that?

For seven days we leave the comfort of our homes and we dwell (eat, drink, sleep etc.) in the Succah. On a deeper level, we are meant to leave more than just our homes. The holiday of Succos requires us to leave our fixed mindset and routine that we have accustomed ourselves to throughout the entire year. In order to be enveloped by God’s loving embrace, which is represented by the Succah, we must force ourselves to go against our natural tendencies. Yes, it is uncomfortable and yes, it is difficult. But this is what is expected of us.

Accepting upon ourselves the yoke of Torah is seen in the same vein. As a Jew, committing ourselves to the Torah is meant to be an uncomfortable and difficult lifestyle. God doesn’t want us to live our lives as we see fit and only afterwards somehow squeeze in the Torah and its commandments. Accepting the Torah means accepting the whole Torah; we can’t pick and choose the commandments we wish to keep. Therefore, bringing Torah into our lives consequentially breaches the walls of our daily schedule and natural tendencies.

Only after sitting in a Succah for seven days and committing ourselves to internalizing this idea can we truly rejoice and find happiness (Simcha) within God’s Torah on the upcoming holiday of Simchas Torah.

Good Shabbos,

Chag Samayach,

NZL

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Parshat Ha’azinu: Eretz Yisrael

Nathan Light — Fri, 25 Sep 2009 04:47:56 +0000

At the end of this week’s parshah, the Torah describes the last moments of Moshe’s life:

“Hashem spoke to Moshe on that very day, saying, “Ascend to this mountain…and see the Land of Canaan that I give to the Children of Israel as an inheritance, and die on the mountain where you will ascend, and be gathered to your people, as Aaron your brother died on Mount Hor, and was gathered to his people” [Deuteronomy: 32: 48-50]

After commanding Moshe the process by which he is to die, God reminds Moshe of the reason why Moshe was not permitted to enter the land (see Numbers 20:12 and 27:12-14 for more details):

“Because you trespassed against Me among the Children of Israel at the waters of Merivat-Kadesh, in the wilderness of Tzin; because you did not sanctify Me among the Children of Israel” [Deuteronomy: 32: 51]

Up until this point, this paragraph seems to be in order; it would’ve been very suitable for Hashem to end His conversation with Moshe at this point. However, Hashem decides to squeeze in one more verse:

“For from a distance shall you see the Land, but you shall not enter there, into the Land that I give to the Children of Israel” [Deuteronomy: 32: 52]

Why was this necessary!? God has already clearly articulated to Moshe in verses 49-50 that he shall see Israel from the mountain he was commanded to ascend! What is the reason God returns to the topic of “Moshe seeing the land” and relate it once again?

In truth, this final verse was crucial. If Hashem would have only commanded Moshe verses 49-50, Moshe could’ve posed the following question: “Hashem, I understand that because of my sin You have prohibited me from leading the nation into the land Israel. But, if You are already permitting me to view the land, why can’t I have a closer look? Why can’t I actually enter the land, by myself, for a short while and see the land from inside? Afterwards, I shall surely return to this mountain and I will die here as You have commanded me.” Seemingly, this is a very valid request. But it is to this request that Hashem had to repeat Himself with the emphasis that “from a distance shall you see the Land, you shall not enter there.”

Now that we have obtained a possible solution to this apparent redundancy, we are left with an obvious question: Why in fact couldn’t Moshe enter the land? Was it not enough that he was not permitted to lead the nation of Israel into it? The very same nation he took out of Egypt, and guided in the desert for 40 years! What message was God trying to convey to Moshe by not even letting him enter the land on his own?

There are many answers to this question; perhaps we can offer one. By prohibiting Moshe from even setting foot in the land, God was trying to communicate a very important lesson regarding the nature of the land of Israel. Yes, the physical land itself contains an inherent quality of tremendous holiness of which no other piece of land in the world can compare. Upon entering the land of Israel one can instantaneously feel his soul being lifted up to higher levels, eager to bring itself closer to God. But, despite its lofty state of holiness, the land of Israel is meaningless if it lacks a nation to dwell within it. Perhaps, God was trying to illustrate to Moshe that being alone in the land of Israel would not serve any purpose. Only within the collective whole of Am Yisrael can the function of the land of Israel be truly recognized.

Hopefully, most of us honestly realize the significance of the land of Israel and have cultivated within ourselves some level of yearning and attachment to it. But at the same time, how many of us actually focus, not only on the beauty and holiness of the land itself, but on our brethren that inhabits it? Living in Israel loses its luster if we constantly complain about the taxi drivers, airport attendants, or waitresses that unfortunately seem to have a talent of getting on our nerves daily! Only once we strengthen ourselves to develop a deeper love for our fellow Jews that live in (and out) of Israel, can the land of Israel truly reach its purpose.

Good Shabbos,

NZL

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Parshat “Nitzavim-Vayelech” and “Rosh Hashannah”

Nathan Light — Fri, 11 Sep 2009 01:54:34 +0000

Of the many ideas discussed in this week’s Torah portion, one particular idea seems to be very fitting for the time of year we find ourselves in. As we know, Rosh Hashannah is just days away and thoughts of repentance and self-examination should be occupying our minds and hearts until the day of judgement comes upon us. Concerning the idea of repentance and returning to God, our parshah tells us:

“It will be that when all these things come upon you — the blessing and the curse that I have presented before you — then you will take it to your heart, among all the nations where Hashem, your God, has dispersed you; and you will return unto Hashem, your God, and listen to his voice…” [Deuteronomy: 30: 1-2]

In response to our repentance, the subsequent verses describe the acts of kindness that God Himself shall bestow upon us in kind: The verses state that God will “bring you to the land that your forefathers possessed”, “make you numerous” etc. However, after these few verses, the Torah then says: “You shall return and listen to the voice of Hashem…” Why are we returning to the idea of repentance!? The verses already started off depicting our process of repentance! What is the significance of mentioning our repentance again?

There are certainly many answers to this question, however I would like to focus on two.

The first answer is quite simple. At first, the Torah illustrates how we will be “among all the nations where Hashem, your God, has dispersed you”. Because of our fallen state of exile we recognize our sins and “take it to heart” and eventually we “return unto Hashem, your God”. By demonstrating our regret for past sins and our renewed commitment to God, God rewards us by taking us out of exile etc. But repentance does not end there! Just because we now find ourselves in more favorable circumstances, it is not an indicator that repentance is over! God does not want us to only scream out to Him when times are tough; even when we are living comfortable lives we must still make an effort to bring ourselves closer to Him. Therefore, even after the verses describe how God will “bring you to the land that your forefathers possessed”, we are nevertheless told that “You shall return and listen to the voice of Hashem…”

The second answer is also relatively simple. Unfortunately, the term “repentance” is somewhat incorrect. The more accurate translation for the Hebrew word “Teshuva” is “return”. “Teshuva” is a process whereby we regret, anguish over, and abandon our sins and ultimately bring ourselves closer, “return”, to God by following his commandments and way of life. But how can one fully return to God!? God is defined as the infinite and the unknown, how can one ever attach themselves completely to something infinite!? The answer is that we can’t, but it is very important to realize this. Someone can reach the greatest heights of righteousness and “return to God” every day of his life, but he must always realize that because there is no end to God, there is no end to the level of “returning to God’ he can perform.

Both of these answers can be highlighted in the first verse we quoted above. The verse states:

“It will be that when all these things come upon you — the blessing and the curse that I have presented before you — then you will take it to your heart… and you will return unto Hashem, your God”

By including both “blessing” and “curse”, the beginning of the verse implies that it is not enough to cry out to God only when “the curse” is upon us, but so too when “the blessing” is upon us as well. The end of the verse says that we will return “unto” God. A more accurate translation, but a rather strange way of putting it, would have been “until God”. Instead of saying that we return “to” God, the verse specifies that we return “until” God in order to convey to us that despite the intense amount of repentance we undergo, we can never fully return “to” God; we can only come as close as being just “until” Him.

May we take these messages to heart in these days leading up to Rosh Hashannah and sincerely return to God to the best of our abilities.

Good Shabbos,

Shannah Tovah,

NZL

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The Timeless Gift

Florence — Thu, 10 Sep 2009 04:12:23 +0000

Living in our fast paced world, it is very difficult for us to think of anything that has remained the same. Before we can enjoy what we have, we are bombarded by a new car model or an updated cell phone that has become the new trend. Even many beliefs and ideas that were accepted for many years and given credence to are also changing before our eyes.

As I was reading through Parshat Nitzavim and Vayelech I came to a great realization about the greatness of our holy Torah. As we know these last few parshiot are part of Moshe’s last words to the Jewish people before he passes away. In addition to reviewing many of the torah concepts that he taught them, Moshe also uses this opportunity to strengthen them before they go in Eretz Yisrael. Moshe as Hashem’s messenger tells the Jewish people that all the mitzvot that Hashem has commanded them to do “is not in the heaven”, meaning that it is within their reach. In addition, we are told that the Torah is timeless and no matter where we Jews live and what time period we are living in, the Torah will still remain the same. In addition, as we were told in previous parshiot how we can not add or subtract from the Torah, because Hashem has given it to us. I think that not only was this applicable to strengthen the Jews then but it can also be a source of strength for us in our times. The same struggle that the Jews went through in their times is still a struggle for us today. As I read this I felt a great sense of happiness that we were given such an important gift from Hashem that helps us navigate our way is such a rapidly changing world where nothing remains the same. It is amazing to me how our Torah that was written down thousands of years ago is still applicable and relevant as it was when the Jewish people were given the Torah. Though at times the Torah may be viewed by some to be restrictive, outdated and unattainable in our times, we must remember that unlike many other things in life where one needs certain prerequisites and certain privileges to get a job of be part of a certain group in Judaism it is very different. As we have seen Torah is not unattainable but is accessible to all of us no matter what our life situation is and Hashem has given us the perfect guide to help us succeed in this world of confusion.

As we approach Rosh Hashana and Yom Kippur we need to realize that instead of fearfully approaching them, we can be comforted by the words from this week’s parshiot and realize that even if we have lowered ourselves spiritually throughout the year, we are still given another chance to improve and change our ways for the better. May we all be inscribed in the book of life and for great year!
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Parshat Ki Tavo

Nathan Light — Fri, 04 Sep 2009 02:29:02 +0000

The parshah this week starts off with the “first fruit” offering; basically, the first batch of ripened fruits to grow in one’s property were obligated to be brought to Jerusalem, to the Temple. At that site, the one offering the fruit would conduct a ritual that included a declaration of gratitude to Hashem (God). After reciting the declaration, the fruit would then be presented as a gift to the Kohen (Jewish priest) working in the Temple.

Throughout the many expressions recited in the declaration, one line seems to shine out after close examination. After praising God for removing us from the bondage of Egypt, the verse states:

“ ‘He brought us to this place, and He gave us this Land, a Land flowing with milk and honey’ ” [Deuteronomy: 26: 9]

“This place” refers to the Temple, and “this Land” refers to the land of Israel of course. The only problem is that they’re written in reverse order! Chronologically, we entered the land of Israel first and only then did we build the Temple! Furthermore, it would not be possible to build the Temple without entering the land first! What’s going on?

A very simplistic answer would be that indeed the Temple was built first; in a way. Before entering the land, while we were traversing the desert, we built the Tabernacle, which was sort of a transportable Temple. All the divine service that was needed to be done was carried out through the Tabernacle. So you can say that the Temple was built first, in its temporary state, and only then did we get to Israel. But there lies a slight problem with this simple answer. The verse we are focusing on is part of the declaration for the “first fruits” offering in particular, and this special offering only took effect once we entered Israel! We weren’t able to bring the first fruits to the Tabernacle! So perhaps there is a deeper answer to our question.

The idea is quite simple. The verse was not focusing on the order of chronology, rather it is meant to be understood as an order of ideology. Meaning, the Temple and what it symbolizes comes before our actual entrance into the land. The Temple, which is the locus of divine worship, represents the nation’s religious service. Without religious service, without the goal of developing a strong relationship with God, what point could the land of Israel serve? A cozy place to live? It is not the location of Israel that is the be-all end-all, but the function. So, although the Temple was actually built years after we stepped foot into Israel, the Jewish nation knew that it was the ultimate priority.

It is no coincidence that this verse, which expresses this ideal, is found within the special commandment of the “first fruits”. The act of giving up one’s first fruits to the Temple symbolized that one is meant to dedicate everything he has for the service of God. Through hard work and toil we work the land, and we hopefully receive fruits in return. But before we can enjoy them we are commanded to give the first batch towards a holier purpose. That is exactly the idea we have developed; it is this holier purpose that our nation had in mind from the start, before entering the land of Israel. And it is this holier purpose that we are meant to be cognizant of throughout every day of our lives.

There is no question, Israel is the most spiritual and uplifting piece of land on this earth. But not because of it’s beaches and nice scenery. We have to understand that the land of Israel was given to us for a greater intention. If we allow ourselves to lose sight of that goal, then we’ll miss the point entirely. May we truly develop the greater understanding of what Israel really means to us, and may we fulfill the saying B’Shana Haba B’Yerushaliym (Next year in Jerusalem)!

Good Shabbos,

NZL

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Parshat Shoftim: To Be an Officer

Nathan Light — Fri, 21 Aug 2009 04:22:42 +0000

At the start of this week’s parshah, the Torah informs us of the rules and regulations involved in setting up a proper judicial system. The first verse of the portion writes: “Judges and officers shall you appoint in all your cities…” [Deuteronomy: 16:18] Rashi (Rabbi Shlomo Yitzhaqi, 1040 - 1105, famed as the author of the first comprehensive commentary on the Torah) distinguishes between “Judges” and “Officers“. “Judges” are the ones who perform the proper judgements and decide the various outcomes in court. “Officers” are the ones who enforce the law (even if physical force is necessary), ensuring that the guilty litigant fulfills the judgement that has been declared upon him.

The rest of the parshah deals with a lot of different laws and cases, which seem to fit in with the appointing of judges and how they are to rule in different cases. But the parshah barely returns to the duty of the officers. Only near the end of the parshah do we again read about the officers, but in a seemingly strange way. The Torah tells us the following:

“When you go out to the battle against your enemy…you shall not fear them, for Hashem your God is with you…let your heart not be faint, don’t be afraid, do not panic…Then the officers shall speak to the people saying ‘…Who is the man who is fearful and fainthearted? Let him go and return to his house…’ ” [Deuteronomy: 20: 1 - 8 ]

This seems to be contradicting the very nature of the officers! Above, we stated that the officers were in charge of enforcing the law and coercing individuals from the nation to follow whatever is told to them. In the verse we just quoted, we are told not to be fainthearted or afraid to go out to battle. Of course, there will always be individuals who can’t control their emotions and are scared to engage in battle. So shouldn’t the officers be the ones who encourage them and persuade them to go to war, just like they (at first) encourage and even force people to obey the law!? Why all of a sudden do the officers go against their task and do the exact opposite of what their job entails of them, presenting a leeway for the faint of heart to escape battle?

The answer lies in the conclusion of the verse we just quoted: “Who is the man who is fearful and fainthearted? Let him go and return to his house, and let him not melt the heart of his brethren, like his heart” The idea is that the officers are in fact not going against their nature; they are still ensuring that the nation will go out to war efficiently. Since there will inevitably be soldiers who are fear-struck and petrified to fight in a war, there exists a great danger that they will negatively influence their confident comrades to have second thoughts about fighting. So in order to ensure that the nation will remain steadfast and unwavering in their battle duties, it is the officers, as expected, who are in charge of picking out the few soldiers who will spoil the rest of the bunch.

I believe this idea relates to everyone on the individual level as well. The Sfat Emet (Rabbi Yehuda Aryeh Leib Alter of Ger, Poland, 1847-1905) expresses how every individual has to take upon himself the roles of both a “Judge” and “Officer”. Every person needs to judge for themselves what is right and wrong, and needs to make the right decisions on what actions need to be taken in his/her life. Only then must they act as an officer and make sure that those actions and decisions are executed within their lives as well.

In light of what we’ve discussed, we can learn a lesson of what it means to behave as an officer. Just like the enforcing officers must remove the weak-hearted and fearful soldiers from the rest of the nation in times of war; so too when we execute our own personal decisions in the battles of our lives, we must understand that there are certain people who we can no longer be around. There will always be a group of individuals or an environment that clearly has a negative influence upon you, that will only prevent you from being who you’re meant to be. Of course, to seek out these negative influences and find the strength to rid ourselves of them is an extremely difficult task, but this is what’s expected of an officer.

Good Shabbos,

NZL

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