Years ago, [a period of] great tension existed between
Germany and the other super powers. Its source lay in German
demands to reconsider the Treaty of Versailles. After the end
of the First World War, the two sides had met in Versailles
to sign a peace treaty which took its name from the location
of its signing. Needless to say, the treaty was only signed
after difficult negotiations and careful examination, lengthy
bargaining and meticulous care over its wording.
Tension later flared up when defeated Germany made one single
request: that the Treaty be reassessed. For their part, the
victorious Allies were adamantly opposed to any
reconsideration. The Treaty had been signed so there was
nothing to talk about!
Tension was high as accusations and counter accusations were
exchanged. The atmosphere grew more and more heated. Why? Why
such vehement protest against any reexamination? Why not
reopen the issues and study then again? If Germany would have
made unacceptable suggestions, the Allies could have rejected
them. They were, as earlier, the majority. What did they
fear?
Contemplating this episode led me to an amazing revelation in
comprehending human nature. Wise people are well aware that
nothing is more dangerous than reassessing decisions that
have been made, once matters have been signed and sealed. One
can never know what the end result of such a move will be,
what can happen if one takes a fresh look at what has already
been settled. Situations change, times change, and there is
no guarantee that what was once decided will be decided a
second time.
This is how the yetzer hora operates. When he is aware
that he has nothing with which to entice a person and sway
him from his path, he leads him to reevaluate things which
have already been resolved and decided upon. Not in order to
change anything, just to think things over again, to take a
second look. The yetzer knows very well that there is
a good chance that something will shake, crack or become
doubtful.
When we examine the trials and tribulations of the Dor
Hamidbar, we see that the common factor in all the
occasions when they were taken to task was their desire to
reexamine their position, to reevaluate their faith and
knowledge. "Until when will they not believe in Me, in all
the signs which I have performed in their midst?" Hashem
asked Moshe Rabbenu (Bamidbar 14:11). And the
posuk warns, "Do not try Hashem your G-d like you
tried [Him] at Massoh (Devorim 6:16).
The Ramban explains why this was reckoned for them as a sin.
"After having fully realized the truth, through signs and
wonders, after having seen that Moshe was Hashem's prophet
and that he was a true transmitter of Hashem's word, it was
not correct that they should do anything further as a trial."
Despite that posuk testifying that the people
believed, "and they believed in Hashem and in His servant
Moshe" (Shemos 14:31), they still caused Hashem to
say, "Until when will they not believe in Me?"
Their faith certainly grew stronger from one trial to the
next and from one test to the next. However, they were held
guilty for their very readiness to place a question mark over
their faith by testing it, putting it on trial and asking for
a sign. Once a person has reached a certain recognition, once
he has made a decision, he ought to continue securely. When
one is scaling the heights, one doesn't peer backwards into
the abyss.
However, by My Life
Adapted from Reb Yeruchom in Da'as Chochmah Umussar
#72
In parshas Shelach Lecho, Moshe Rabbenu engaged in a
debate with his Creator. "The nations will say that Hashem
does not have the ability." Hashem replied, "However, as I
live and My glory will fill the entire world." What was
Moshe's argument and what did Hashem reply? Why was Moshe
concerned with what the nations would say?
We learn from these pesukim what kiddush Hashem
is and what it implies. Rabbenu Yonah (Sha'arei Teshuvoh,
sha'ar III, #148) describes it in the following terms.
"It is known that one of the practices which is mekadesh
Hashem is to proclaim with every utterance, every
expression of the eyes, every habit and every action, that
this behavior constitutes service of Hashem Yisborach,
His fear and His Torah, for this is the sum total of man's
[existence.]"
In other words, the principle of kiddush Hashem is
man's total submission to Hashem's rule, to make known that
"there is none besides Him" and to foster the awareness that
this is a human being's sole task. If the slightest movement,
action or feeling does not have it's source within this
framework, one's service of Hashem is of a dual nature. It is
avodoh beshituf, serving two authorities. Kiddush
Hashem is incomplete.
This can be understood better by considering the mitzvah of
honoring parents. This commandment is fulfilled by hearkening
to parents' wishes and by supplying their needs. However,
this is not the main point of the mitzvah. Its essence is
submission to the parents and the fostering of a strong
desire to fulfill whatever they ask. If a person fulfills
every request which his parents make of him, yet his heart is
not reconciled to doing so, his mitzvah is missing its
principal component.
It is the same with kiddush Hashem. "Every utterance,
every habit and every action" must be directed towards one
purpose: the glorification of Hashem's Name and the
fulfillment of His will. In this way, deeds cease to be
merely individual actions. They are elevated to perfection
and have consequences for the entire Klal. This is the
reason that while Torah study is set aside for reading the
Megilloh, something involving the Torah's honor is not
set aside. Similarly, an act of kindness may not be performed
if it involves doing something which the Rabbonon have
forbidden. Such a prohibition is set aside however, if human
dignity is concerned. These examples show that the honor due
to something important is of a different order of importance
than the thing itself. In a similar way, Hashem's honor is
one of the Torah's fundamental principles. A deed performed
for it's sake is elevated and sublime beyond measure.
Not only is this the sole task of man. It is the sole purpose
of creation. This is the meaning of the posuk which we
say daily, "Holy, holy, holy is Hashem . . . the whole earth
is filled with His glory." Hashem's praises emanate from
every corner of creation and the ends of the earth witness
His salvation.
This was the basis of Moshe Rabbenu's argument. Heaven's
glory would be damaged, as it were, if the nations were to
gain a mistaken impression. And Hashem responded to his
concern. "However, by My life and Hashem's glory will fill
the whole earth." Heaven's glory would not be harmed in the
minutest degree. The entire world, from one end to the other,
will still be filled with Hashem's glory.
