|
“…Its sound shall
be heard when he enters the Sanctuary before Hashem…” (28:35)
The Torah relates
that the Kohein Gadol wore a robe with bells attached to its hem to insure
that before he entered the Sanctuary his presence would be announced. The
Rashbam cites this verse as the source for the practice of Rabbi Yochanan,
which was to knock on the door of his own home before entering [1]. It
seems logical to assume that the verse indicates that a person is required
to announce himself before entering someone else’s home, not his own. The
novelty of Rabbi Yochanan’s actions seems to be that he would knock before
entering his own home. How can the Kohein Gadol’s requirement to announce
himself before entering the Sanctuary, which is the home for the Shechina,
be the source of the requirement for us to announce ourselves before
entering our own homes?
The Torah states
“Ve’asu li mikdash veshachanti betocham” – “They should build for me a
Sanctuary and I will reside in them [2].” In order to be grammatically
correct, the verse should have stated “and I will reside in it” What
message is being taught by this apparent inconsistency?
Influenced by a
secular society, many of us believe that in order to experience Hashem’s
presence, we must be in the synagogue. We erroneously assume that entering
the synagogue is akin to entering Hashem’s home. Consequently, when we
leave the synagogue, we leave Hashem behind.
Rabbi Yochanan is
teaching us that although the structure we build is for Hashem’s presence
to rest, it is nevertheless still considered our home. The Tabernacle, and
on a smaller scale our houses of worship are the communal prototype of what
our own homes should be. Hashem’s presence should not be confined to a
structure which is deemed His home, for in such a case, we cannot draw an
example from it on a personal level, for our own homes. The Tabernacle is
to be viewed as the blueprint for the building of our own individual homes.
Therefore, we are commanded to build a structure in a manner which will
ultimately facilitate not only the Divine presence resting within it but
more importantly the Divine presence resting within us.
1. Pesachim 112a see
Vayikra Rabbah 21:8 2.25:8 see Rav S.R. Hirsch’s comments to this verse in
his sefer Chorev.
The Key To Success
“You shall offer
the one sheep in the morning, and the second sheep shall you offer in the
afternoon” (29:39)
There is a Midrash
which discusses the a priori axiom of the Torah. Rabbi Akiva states that
the a priori axiom is “ve’ahavta lerayacha kamocha” – “love your friend as
you do yourself [1].” Ben Azai cites the verse “Zeh sefer toldos adam,
beyom bero Elokim adam bidmus Elokim asah oso” – “This is the account of
man’s origin: On the day that Hashem created man, He made him in his
likeness [2,3].” A variant Midrash, recorded by the author of the Ein
Yaakov, offers a third opinion. Rabbi Shimon ben Pazi states “Es hakeves
ha’echad ta’aseh baboker, ve’es hakeves ha’sheini ta’aseh bein ha’arbayim”
– “You shall offer one sheep in the morning and a second sheep shall you
offer in the afternoon” as the a priori axiom.4 What is the issue being disputed
by these three opinions?
There are three basic
relationships which each individual is expected to perfect exist in this
world. These relationships are “bein adam le’atzmo” – “man’s relationship
to himself”, “bein adam lachaveiro” – “man’s relationship to his fellow
man”, and “bein adam lamakom” – “man’s relationship to Hashem”. The three
relationships are interdependent to the extent that if there is a
deficiency within one of them, all three are lacking.
Fundamental to man’s
ability to accomplish and succeed in any endeavor in life is his degree of
self-esteem. A person with low self-esteem is not motivated to accomplish.
What should a person focus on so that he may develop a positive definition
of himself? Rabbi Akiva maintains that by performing acts of kindness and
exhibiting love toward his fellow man, a person will build up a positive
perception of himself. By learning to love others, a person comes to love
himself.
Ben Azai disagrees.
He maintains that a person with a low self-image, who does not love
himself, cannot love others. How then does a person come to appreciate
himself? The Torah teaches that man is created in Hashem’s image. The most
heinous of transgressors, the blasphemer is required to be buried before
nightfall of the day he is executed. Rashi explains that it is deprecating
to Hashem, in whose image the blasphemer was created, for his corpse to
remain exposed overnight. Even the corpse of this sinner retains the stamp
of G-d’s likeness. Therefore, the knowledge that man is a G-dly being is
sufficient to give man a positive definition of himself, thereby enabling
him to perfect his other relationships.
Rabbi Shimon ben Pazi
does not find Ben Azai’s solution satisfactory, for the knowledge that man
is created in Hashem’s image is only indicative of man’s potential. The
awareness of this potential cannot be the source of man’s self-esteem. On
the contrary, a person’s self-esteem can be extremely damaged by the
knowledge that he has tremendous potential, but he is not actually
achieving to potential.. Therefore, Rabbi Shimon ben Pazi offers an
alternative solution. Hashem requires man to serve Him by bringing
offerings twice daily. This means that although Hashem is omnipotent, He
has created a relationship with Bnei Yisroel by which we can offer Him
something. We can cater to His “needs”. The knowledge that a person is
needed in a relationship is an enormous self-esteem builder. The ultimate
boost in self-esteem comes when a person recognizes that the One who needs
him is Hashem. The understanding that we have a relationship with Hashem
and He desires that we serve Him, gives man self-esteem and is also the
vehicle through which man can actualize his potential. The system that
Hashem has designed for us to follow is the path which we must take to
ultimately be fulfilled.
For man to actualize
his potential, he must first develop his self-esteem.. According to Rabbi
Akiva, this can be achieved by focusing upon his relationships with his
fellow men. Ben Azai argues that man’s relationship with himself is the key
to a positive self-definition, while Rabbi Shimon ben Pazi maintains that
man’s awareness of his relationship with Hashem is the building block to
success in all relationships.
1.Vayikra 19:18
2.Bereishis 5:1
3.Bereishis Rabbah 24:8
|
Comments
Post a Comment