This was originally published in 1994.
HaRav Moshe Schneider zt"l passed away on 13 Teves, 5715.
The importance of any speech is determined by the power of the speaker. We obey the orders of an ordinary policeman, even though his superior officer is able to cancel them. We obey a minister, or the ruler himself, much more readily, despite the fact that even the latter is unsure of how long his power will last, for the time must come when he either loses his station or departs from the world. At any rate, so long as he wields power, he is obeyed.
Wisdom also lends authority. The greater a man's wisdom, the more seriously his counsel is taken. The advice of a senior advisor is treated with the greatest respect, "like a man who consults the word of Hashem," Shmuel II 16:23.) So it is with matters of Torah and yiras Shomayim; the words of great people are hearkened to more.
All these pale into insignificance when it comes to the power of Hashem's own words. Not only does Hashem's speech run the entire world, it is the world's very existence. This is the explanation of the posuk, "Forever, Hashem, Your word stands in the heaven." (Tehillim 119:89) The heavens and the entire creation are nothing more than Hashem's speech. The words, "Let there be a rokia," uphold the heavens to this day. We think of the heavens as having an independent existence but the truth is that their entire existence is nothing more than the words with which Hashem brought them into being and with which he continues to uphold them, up to the present time (based on the teachings of the Ba'al Shem Tov.)
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We cannot grasp Hashem's power. Because He simply willed it to be so, an entire world came into being and is sustained by Him anew each day. While we cannot grasp its essence though, we know that His power, His wisdom and His kindness, which are revealed in the Creation, are exceedingly great. One thing which we must understand is that Torah was given in the same awesome words in which the world was created.
"And Elokim said, `Let there be a rokia.'—And Hashem spoke to Moshe." Both are the same quality of speech, both are spoken by the same Speaker. Just as there is no way to escape from the speech which is the world's existence, for the fact that the world exists is an unarguable fact the acceptance of which must form the basis for all our behavior, so too is there no escape from Hashem's words of Torah which exist as surely and solidly as the world does. More so, in fact, for Torah was created before the world and it forms the foundation as well as the ultimate purpose of the world.
We should therefore bear in mind that all the mitzvos, whether of the sort of which are general principles, or those which involve a particular act, down to the mitzva's finest detail, whether commanded by the Torah or by Chazal, as well all of the Torah's obligations and requirements for our behavior, are forms of the speech which sustains heaven and earth. They are the speech of an limitless Power, who can help us against any obstacle preventing us from fulfilling His words and can reward or punish us for our actions, even if the whole world would wish him to act differently. He, in His infinite wisdom and His infinite kindness is commanding us, so that we may enjoy true good for all our days.
How happy is our portion—our occupation is the discussion of Hashem's words. And how happy we will be if we afford them their true value, never forgetting what we are occupied with and always fulfilling them out of an awareness of their true worth, never straying after the vanity that causes us to forget this. When we become agents for fulfilling Hashem's will and upholding His speech, we ourselves will achieve the same eternity that His speech has.
Hashem Produces The Cure From The Affliction Itself
There was once a poverty stricken Vilna Jew. With a large family to support and having fallen upon hard times, his situation was almost hopeless R'l. He would go around to all the villages surrounding the city, seeking a livelihood. Not far from Vilna, was the court of one of the wealthiest landowners (poritzim) Count Ignateyev, who was a well known Jew-hater. He was the Czar's minister of the interior and was responsible for inciting many of the pogroms from which the Russian Jews suffered terribly. Upon seeing any Jew approaching his estate, it was Ignateyev's custom to unleash his dogs and set them upon the hapless passerby. Many had sustained serious injuries as a result and it was common practice to keep far away from the evil man's property.
One day, the poor Vilna Jew happened to be in the area and he entered Ignateyev's courtyard. An amazing thing happened. Although Ignateyev saw him, he didn't set his dogs on the Jew. He allowed the man to approach him and asked him what it was that he wanted. In reply, the Jew told him that he lacked a livelihood and was going from place to place in search of some trade or odd jobs. The Jew found favor in this antisemite's eyes and he was told to return each week, bringing some basic food supplies for the poritz's household, to whom Ignateyev issued instructions about buying from the man. This arrangement continued for a long time and the Jew was spared from further penury.
This story caused a sensation. People wondered how it could be that this hater of Jews suddenly had mercy on a lone poor, wandering Jew. However, "When Hashem favors a man's path, even his enemies make peace with him," (Mishlei 16:7.)
The Torah tells us an even more amazing story in parshas Shemos. Pharaoh decreed that every new born Jewish male should be murdered. Yet, who was the savior of the single child on whose account the entire decree had been enacted? None other than the king's daughter!
Who would have imagined that the villain's own daughter—who ought to have shared her father's views—would be the agent of rescue? Her maidservants even protested to her that if the entire population were obliged to heed her father's instructions, the members of his own household were doubly obligated to do so. And who would have dreamed that Pharaoh himself would raise the child?
This episode serves as a simple and elegant proof that every single thing that happens in the world is dependant upon Hashem's will. Nothing is beyond Him. Not only can he subdue our enemies in an instant, he can also transform hatred into love, cruelty into mercy and distress into salvation—all in an instant. It follows that a man should never be overcome with fear and never give up hope. "From whence will come my aid?"—Your aid has already been prepared. If you are worthy in Hashem's eyes, it may even lie in the very cause of your troubles.
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This lesson is even more applicable to someone who is facing difficulties and trials in avodas Hashem. He has no doubts about what is it that Hashem wants from him—the Torah shows us the way. His problem is that he feels it to be impossible. What foolishness! Why must you make reckoning about where your help will come from? The One who causes all things has already told you to proceed. Why are you in doubt as to whether He will help you? It is mere paucity of faith which gives rise to fears like these.
Let us say a man wishes to open a yeshiva or to embark on some other course of action to further the glory of Hashem and His Torah—why does he look towards ordinary householders for support? The owner of the entire world is prepared to employ you! He controls every single cause and he can produce a cure from the affliction itself!
The original piece was longer, but the file was damaged and just this survived. If anyone can send us the missing part we would be happy to add it. Nonetheless, the surviving material can stand on its own.
