ייִדישער מחשבֿה אויף דברים 26:15

If nature is full of obstacles to man's development towards physical and spiritual perfection, G'd has gone out of His way to provide Israel with safeguards against the pitfalls encountered in nature. At the beginning of human history, G'd testifies that the heart of man is evil from youth. (Genesis 8,21) Our Rabbis comment "how wretched is the dough of which the baker says it is bad." (Bereshit Rabbah 34) Solomon describes the nature of evil as comparable to a woman who is a harlot. We have explained in the last chapter that none of this reflects on the Creator, His abilities, His knowledge etc., but that this condition is so because of the nature of the universe G'd has created. The reason that G'd revealed the fact that nature has inherent shortcomings, is to warn man not to take his existence for granted, but to be on guard against his yetzer hara, his evil urge. Refinement of man,- the objective of creation,- is only possible if man starts out unrefined. Once warned, he who fails to heed the warning becomes a wicked person. He will suffer death of the soul, which is worse than death of the body. Death of the body is after all a fate common to all living creatures regardless of their moral standing. Death of the soul, however, is the result of free choice. In Kohelet 7,26, Solomon views this yetzer hara (described as an evil woman spinning her snares) as worse than death. He evidently refers to the death of the soul, brought about through the machinations of this evil urge. The enticement is the fact that the evil urge always presents itself in the garb of a seductive, alluring partner. The successful activities of this yetzer hara are facilitated by five factors. 1) Since earth is a constituent part of man, it is natural that earthiness excercises a strong pull on man, so much so, that even people of the calibre of Moses, David and Solomon could not always resist this pull. 2) There is usually an imbalance between the various elements contained in the raw material man is made of. This imbalance frequently prompts man to follow the urgings of these urgings. 3) Lack of supervision and corrective measures during a man's youth, is apt to lead him astray and make him give way to desires inspired by these urgings that have gone unchecked. 4) External circumstances, i.e. depravity observed, being carried out successfully, apparently unpunished. 5) Acquiring the wrong set of moral and ethical values due to exposure to fraudulent philosophical teachings. The antidote to the above mentioned five impediments to proper conduct, may be seen in the five answers given by the students of Rabbi Yochanan ben Zakkai to the latter, in response to his famous challenge in Avot chapter 2. These five students were, Rabbi Eliezer ben Hyrkanus of the infallible memory; Rabbi Joshua ben Chanayah of whom it was said "happy the mother who bore him;" Rabbi Shimon ben Nataniel the truly G'd fearing person. Then there was Rabbi Yossi the priest, described as "the pious one," and Rabbi Eleazar ben Arach, described as the bubbling well. These five outstanding disciples of Rabbi Yochanan ben Zakkai, each gave their respective recipe of how to achieve one's spiritual goals in this life. The order in which their teacher Rabbi Yochanan lists the names of these students indicates the order of effectiveness of these various virtues in counteracting the activities of the yetzer hara. Rabbi Eliezer ben Hyrkanus not only possessed total recall, but he advocated ayin tovah, the benevolent eye, (obviously a virtue he practiced personally), a Divine quality. "He" bestows blessings on all His creatures, as we read in the Bible on numerous occasions. The opposite is "the evil eye," which can cause damage even to the most saintly persons. When G'd gave Moses the second set of tablets containing the ten commandments, He commanded Moses to make sure no one would be around to give an "evil eye," when the latter ascended the mountain. (Exodus 34,3) Such an instruction had not been issued the first time around. The essential damage caused by this evil eye is due to the character deficiency of the viewer who infects everything he sees with his own disease. Therefore, such people, especially when full of hatred, reinforce the damage that their look can cause. Rabbi Eliezer therefore concluded that the benevolent eye was the panacea for all that is wrong in the world, and suggested that a person pray to G'd to help him acquire this character trait of the ayin tovah, the positive attitude to all that he sees around him. Rabbi Joshua ben Chananyah, though not of the same high standard as Rabbi Eliezer, who was a saintly person, almost superhuman, nevertheless was made of the kind of raw material that is the envy of all mothers. He was possessed of balanced attributes, positive powers, that enable one to achieve one's perfection. His slogan "select," or "be" a good companion, friend, matches this characteristic. It ensures continuity and intensification of one's good traits. The third disciple, Rabbi Shimon ben Nataniel, though not naturally as well endowed as his colleagues, nevertheless had trained himself to become a G'd fearing individual, had acquired the tools to counter the yetzer hara successfully. His prescription for a successful path in life, matches his own experience, when he tells us that a person needs to consider the consequences of all his actions. Whenever one is in the grip of temptation by the yetzer hara, one should consider the ultimate and inevitable result of succumbing. His dictum is similar to the statement "consider the wages of sin, compared to the loss incurred by committing a transgression." The opposite, of course, is he who borrows without making repayment, since borrowing from G'd is essentially no different than borrowing from man. Rabbi Yossi, who is termed a chassid, devout, pious individual, concentrated on his relations with his fellow man, always acting in a manner that transcended the requirements of justice. Therefore, his recipe for a successful life is to attach oneself to good neighbours, to fellow human beings that cherish such ideals, and thereby reinforce one's own beliefs and standards. Rabbi Eleazar ben Arach supplies a fifth venue designed to confront the yetzer hara successfully. Instead of passively absorbing foreign ideas, he is a "bubbling well," he dynamically and actively espouses Torah viewpoints, nullifies evil influences. His specific recipe, namely to cultivate a good heart, leads to one's being sincere in one's conduct vis a vis G'd. Conversely, of course, an evil heart, insincerity, would spoil everything. In the opinion quoted in Avot at first, Rabbi Yochanan is reported as preferring a quality that comes with birth, i.e. the attribute of total recall possessed by Rabbi Eliezer ben Hyrkanus. Later, according to Abba Shaul, he changed his mind and concluded that a "good heart," i.e. an acquired trait, was the superior one. Man is made in such a way that his spirit can conquer his flesh. A combination of brain and good character is an unbeatable combination, and can overcome all difficulties. The five types of impurities discussed in our Parshah parallel to some extent the five impediments to human perfection discussed previously. 1) Menstrual flow, or flux, involuntary seminal discharge at regular intervals by the woman, is due to the nature of the raw material woman or man respectively are made of. 2) Various skin exzemas in their four categories. 3) Skin defects of the head, be they in normally hairy areas or normally bald areas. 4) Spots developing on one's clothing. 5) Spots developing in one's house. These impurities, tum-ot, appear in four gradations. A) Niddah and keree, a natural occurrence, not a disease, the result of the raw material man and woman respectively are made of. (Niddah, i.e. menstrual flow; keree, i.e. ejaculated male semen) B) Zav and Zavah, discharges by men and women respectively from the same source, but due to abnormalities in their respective systems, i.e. a disease. This is due to some imbalance in the physical composition of the body, usually temporarily. C) All kinds of Tzora-at, skin exzemas of the body, also due to errors of "nature." D) Tzora-at of the clothing or house,- completely unnatural, in fact, defying anything and everything we know about nature. Parallel to this, man's food intake can be viewed as comprising four patterns. 1) Food intake for the purpose of maintaining vital bodily functions. 2) Excessive food intake, which may result in a natural imbalance of the body's forces, akin to Zav and Zavah. 3) Intake of unwholesome food; this may cause skin diseases. 4) Intake as food of things which are not fit for human consumption in any state. Intake of such unnatural vegetable matter or animal tissue, may cause greater disturbances, far beyond the mere body of the person who has absorbed them, infecting his environment, i.e. clothing and home. It is natural for man to want luxuries once he has satisfied his vital requirements. Having tasted a variety of the latter, he is apt to begin experimenting with new kinds of physical gratifications, often harmful to him.

If we interpret the above to mean that Israel will be physically unable to break the covenant of its forefathers, the fact that throughout the ages large segments of our people have always defied the rules of the Torah, is mystifying. Also, if we cannot contravene the laws of the Torah physically, what about the concept of free will upon which the entire system of reward and punishment is built? Again, if G'd feels compelled to threaten retaliation for nonobservance of His laws, there evidently cannot be a question of physical inability to transgress these laws! Furthermore, if G'd had the power to make us live up to the covenant, threats of chastisement seem pointless. From all the above, we feel that it is clear that the matter of the oath needs to be understood somewhat differently from the manner most commentators have presented it. We must also subscribe to the notion that the eternal existence of the Jewish people as well as their special status amongst the nations is not tied to the observance or non observance of the covenant, but rather that it is anchored in the very nature of this people, which will not change even when defying the covenant. Although the impulse for self-destruction is abnormal, unnatural, G'd has seen fit to legislate against the commission of suicide, assuming that such legislation might dissuade a few people bent on self-destruction. The rare phenomenon of wilful self-destruction does not undermine the will of the vast majority to remain alive. Similarly, the estrangement of the nation from its G'd cannot be brought about by the desertion of a few, since the bond tying it to its G'd is far too deeply rooted in history. The following parable will illustrate the whole subject more clearly. A certain highly intelligent and courageous young man who successfully confronted his less highly principled peers, became the object of his peers' hatred. They did everything to make the young man's life unbearable until the young man sought refuge at the King's Court. There he was placed under Royal protection. The young man thereupon concentrated his abilities and energies on performing a series of duties for the king, until the latter decided to grant him a special status in recognition of his selfless devotion. The king entered into an agreement with the young man whereby his special status would also extend to his descendants, on the understanding that such descendants would keep faith with the king, and would continue to perform the duties assigned to them. The young man was overjoyed by this generous offer, and accepted with alacrity. For several generations the descendants of the young man prospered and kept their part of their ancestor's bargain. The fifth generation, having become extremely wealthy, decided that the services rendered to the king had become too onerous, and refused to carry out the terms of the agreement their forefather had entered into. Their complaint was directed at their forefather, whom they accused of having committed them to a life of servitude to the king. They therefore claimed the right of self determination, and the freedom to decide for themselves whom they would recognise as their Master. The king was quite agreeable, pointing out however, that since the family's obligations were being terminated, so was his own undertaking to grant this family special protection against its natural enemies, and to ensure its continued affluence. As soon as all the former enemies heard about the changed relationship of that family and the king, they resumed harassing the family with devastating results. No one in their right mind would accuse the king of having punished that family. Everyone understands that whatever evil befell that family from that time on had been their own doing, that they had only themselves to blame. Applied to the Jewish people, the comparison is quite simple. Jacob, choicest of our ancestors, had incurred the wrath of Esau, the jealousy of Laban, the enmity of the Canaanites around Shechem, and had led a life of frequent upheavals, daily skirmishes until he took refuge under the wings of the shechinah. (Genesis 35,8) "The Lord who has answered me on the day of my distress." Because his way of life had found favour in the eyes of G'd, He assured Jacob of protection against his enemies, and this support continued throughout the generations, (see beginning of Parshat Vayetze) The promise was spelled out in detail at Mount Sinai, (Exodus 19,5) when the condition "now you must hearken to My voice and observe My covenant etc" was made a prerequisite for this continued protection and special status of the Jewish people. These conditions were further emphasized in Deuteronomy 26,15-19, when the reciprocal relationship between Israel and G'd is repeated in clear and unmistakable language. If subsequent generations would repudiate the deal made by their ancestors by worshipping idols and other acts of disloyalty to their erstwhile king, then the ill fate that would befall them could not be described as punishment by that king. On the contrary, they would be considered the architects of their own misfortune, especially, since G'd is on record as withdrawing the special status this people had enjoyed heretofore. The crucial aspect of the eternal nature of the covenant is, that just as mass suicide committed by a whole people simultaneously is unthinkable, so the alienation of the entire Jewish people from its Torah and its G'd simultaneously, is equally beyond the realm of possibility. When the Talmud in Shabbat 88, discusses the coercion used by G'd in order to get the Jewish people to accept the Torah at Sinai on pain of immediate burial under the Mountain, Rabbi Acha bar Yaakov raises the issue of the validity of acceptance under duress. This issue is raised concerning the people standing at the foot of the mountain. How much more would this question apply to later generations who had not even been present on that occasion! Those later generation who had not experienced liberation from bondage in Egypt, had far less reason to accept the Torah out of a sense of gratitude for their deliverance! The argument in the Talmud is turned aside by a reference to the Jewish people accepting Torah completely voluntarily at the time of their deliverance from the threat of extinction by Haman. That acceptance is deemed binding for all future generations. That so-called voluntary acceptance was induced by the realisation that if G'd were to forsake them, their very existence would come to an end, as had been demonstrated by their experience with Haman. The latter had almost succeeded in wiping out a nation that had considered itself both secure and emancipated. When the wording of the covenant in Parshat Nitzavim stresses that the covenant did not only apply to the generation of the Exodus, but to all subsequent generations, the reference to the generation of the Exodus teaches that even that generation did not have to accept Torah out of a sense of gratitude, but rather because Torah had become a natural habitat for the Jewish people, just as water is for fish or blood for the body. "She is a tree of life to those who support her." (Proverbs 3,18) Just as G'd had promised never to bring another deluge, since conditions would not be allowed to recur which would call for such mass extinction, so conditions allowing a total rupture between Israel and its G'd would also not be allowed to recur. This is what the oath in our Parshah wishes to convey. Jeremiah 31,16, quoted earlier, describes a situation which is possible in theory, since all physical phenomena have measurable finite dimensions. Since the effort in actually taking those measurements is mind boggling, so is the idea of G'd despising the entire Jewish people. Isaiah 54, 9-10, may be understood in a similar vein.