"For Hashem grants wisdom; from His mouth knowledge and
understanding" (Mishlei 2:6). Wisdom emanates only
from Hashem.
On the other hand, it also says, "He gives wisdom to the
wise" (Doniel 2:21). The question is, "How does one
get wisdom to begin with, if Hashem only grants it to those
who already possess it?"
This is not difficult, for we must know that even the initial
wisdom originates from Hashem as a gift. No one has it from
himself! So if Hashem endows that wisdom, what does man add?
A person must put his heart to it. He must desire it. He must
be intelligent enough to know that he wants wisdom. This
alone makes him one of the wise to whom Hashem gives
[further] wisdom.
(We find in Midrash Tanchuma Vayakheil 7 where it
discusses Betzalel, and it says that he had wisdom even
before the Divine spirit of wisdom filled him.)
Moshe's Prophecy in the Merit of His Effort
Let us study Moshe Rabbenu's prophecy. How did he achieve
prophecy? It is written, "The Angel of Hashem appeared to him
in the fiery flame from within the sneh. And he saw
and lo, the sneh was burning with fire, but the
sneh was not consumed. And Moshe said: Let me approach
and see (Osuroh no ve'ereh) this great sight; why is
the sneh not being burned?"
The Sforno comments on the phrase: "And Hashem saw that he
had approached to see" — to inspect and contemplate
this phenomenon. And then Hashem called to him. Chazal teach
us, "One who seeks to be purified is Divinely assisted, as we
see, `And Moshe went up to Elokim and Hashem called to
him from the mountain.' "
Moshe's "seeking to become purified" reached such an exalted
degree that "He gazed upon the vision of Hashem."
When did this all begin? When he said to himself, "Let me
approach and see." Without this initial overture, he would
have forfeited the ensuing privilege and level. Were it not
that "Moshe went up," there would not have resulted, "And
Hashem called to him . . . "
This is the meaning of "He grants wisdom to the wise."
From where does the wisdom initially come? When a wise person
takes that first step of going to see, to contemplate. When
he makes an attempt to understand, to observe, to comprehend.
This is wisdom; it is a search, a striving. With an initial
effort, Hashem grants wisdom, but if a person does not exert
himself, he will not be granted anything.
The Promises to Yaakov Ovinu Were in the Merit of His
Hishtadlus
We also find by Yaakov Ovinu: "He went towards Choron . . .
and he dreamt," after which Hashem made promises to him. How
did he merit all the promises that Hashem made to him and all
the providential guidance He showed him, and all the
blessings He granted him? How did he merit prophecy, as
well?
Rashi tells us, "I say that Mt. Moriah was uprooted and
transported all the way here. This is the distance-leap which
we find mentioned in Shechitas Chulin, that the
Beis Hamikdosh came to intercept him in Beis El, as is
written, `Vayifga [he intercepted — or,
alternately, he prayed] at that place [alternately, to the
Place, to Hashem, Who is the Place of the world].' In other
words, Hashem created the supernatural phenomenon of
transporting the Beis Hamikdosh to where Yaakov
was.
Why did Hashem not detain Yaakov at that location when he
first passed by that place? Rashi explains: "If his heart did
not move him to stop and pray in the very place where his
forefathers had prayed, why should Heaven restrain him there?
Since he continued on his travel, Heaven saw no reason to
detain him, and allowed him to proceed."
Only later, when Yaakov approached Choron, did he suddenly
realize that he had passed by that holy site and had not
stopped to pray where his forefathers had prayed. Only after
he riveted his attention upon this and returned to Beis El
was he privy to the miraculous distance-leap whereby the
Beis Hamikdosh was transported to intercept him. It
actually came towards him. Only after this did Yaakov merit
the awesome dream-vision wherein he saw the gateway to
Heaven.
It required a measure of effort and exertion on Yaakov
Ovinu's part — but this gained him a glimpse of angels,
of Heaven, and the transport of the Beis Hamikdosh to
where he was. All as a result of his effort! Had he not made
an attempt — he would have had nothing.
We see explicitly from here that the first overture, the
first move, must come from the person himself. If we do not
make that effort, Hashem will not give us anything.
This is Rashi's opinion. He maintains that it is not enough
to will something, to put one's mind to something. One must
do something towards that goal. Only after Yaakov went back
to Beis El did Hashem perform that wonder for him of bringing
the Beis Hamikdosh to him.
The Ramban writes differently. He says that as soon as Yaakov
thought of retracing his steps from Choron, he
experienced kefitzas haderech and reached the place
where his ancestors had prayed. No, says the Ramban; he did
not yet return to Beis El nor did the Beis Hamikdosh
yet intercept him on his way back. He says that as soon as
Yaakov `set his mind' and decided to return, and before he
even took a step in that return direction, Hashem already
brought Mt. Moriah to him.
We see then, that even according to the Ramban, one must,
indeed, take the initial step. But that step does not have to
be in action; the thought and the will and the intent is
enough in and of itself to be considered hishtadlus.
This is the literal `putting one's heart,' or intending. A
person must make the decision of direction; he must know
where he wants to go, and choose that path in his mind and
heart. Without this choice, Hashem will not give him
anything. It all depends on his `putting his mind' to it.
"And His Heart Was Lofty" — Leads to Prophecy
We are told in Parshas Vayakheil 35:21, "Every man
whose heart uplifted (nosso libbo) him . . . " gave
donations for the building of the Mishkon. What is the
meaning of a heart uplifting or propelling a person? The
Ramban explains this `loftiness' as magnanimity, generosity,
a sense of openheartedness.
The Jews in the desert suddenly felt an inclination towards
certain crafts and skills. They had not been taught or
trained in these skills but found within themselves the drive
and aptitude to use them. "And his heart was lofty in the
ways of Hashem (Vayigba libbo bedarkei Hashem)." A
person did not need a mentor or teacher. He felt the skills
well up from inside him, and when he felt that arousal, he
seized it and volunteered. And then he truly experienced
those powers being endowed to him by Heaven. And so it is: if
a person feels that awakening, the potential within him, and
he asserts it, he will receive the necessary powers from
Heaven to translate it into deed.
How does one go about it? How does one arouse oneself,
elevate oneself?
Yonoson ben Uziel translates the posuk that says that
they came with the "uplifting of the heart" to mean that the
men whose hearts aroused them verily reached the level of
prophecy, of ruach hakodesh — the divine spirit
of Hashem motivated him into action.
And how does one attain that?
In fact, there seems to be a contradiction here. We see that
"the heart was lofty in the way of Hashem." But elsewhere in
Sanhedrin, a person is urged to be humble and hold
himself lowly. Rashi explains there: "Make yourself like
dust, and lowly so that you will survive, like a dark house.
In a dark house one does not open the windows to examine if
there is a nega tzora'as and therefore the
Cohen will not be able to see the actual nega
but will pronounce the house pure right away." One who wants
to survive should adopt this strategy: be like a dark house
where we do not open the windows and therefore it survives
[and is not destroyed in the course of the nega
purification process].
We see here two approaches to serving Hashem:
The first is a lofty heart; the second is through humility
and being truly low. The truth is, however, that they do not
conflict. How, then, can they be reconciled?
A person must elevate himself in order to receive renewed
powers so that he can rise all the higher. But if he rises
with haughtiness and pride and believes that he has knowledge
and power, then he has not truly risen. This is not the `way
of Hashem.'
Only if he compares himself to a darkened house and thinks of
himself as having nothing, can his heart become exalted in
the way that is truly of Hashem. He must remove his outer
trappings, his externals, his extra layers, and let his soul
soar. If he leaves his ego and pride behind, he is granted
great powers from Hashem which can lead him all the way to
the level of prophecy. However if he seeks to elevate himself
together with his externals, his self-importance, this sort
of loftiness is of no value whatsoever.
Hishtadlus upon Entering Yeshiva
Those who come to study in yeshiva must come in order `to
see,' like Moshe Rabbenu, to approach and examine, to be
receptive. Then Hashem will grant them wisdom, from His part,
and they will be able to continue along their path, in the
merit of their initial effort.
Dear Brothers!
On this first day of yeshiva, you came empty-handed, only
with a driving spirit of kedushoh, of wanting to
approach in order to see. And one can say, "Were it not for
that auspicious day [of Mattan Torah], how many other
Yosefs [nobodies, John Does] are there in the marketplace [of
life]?"
There are many `Yosefs' in the streets, but where are they
today? You have been privileged to enter the hallway of
Torah. This seems to be a miracle, but the truth is that it
is no miracle; this is the reality of one who `approaches to
see,' who makes the effort to capture and embrace the
marvelous vision of a yeshiva. For whoever turns to see
Hashem, is granted special siyata deShmaya and wisdom.
One must remember and not forget to be grateful to Hashem for
the great kindness which He showers upon each and every one
of us.
Fortunate is he whose portion is among the dwellers of the
beis hamedrash and not among the streetcorner
loiterers. In Nisan were our ancestors liberated, and in
Nisan will they again be liberated.
