Parshas Bamidbar and Shavuos - To Infinity... and Beyond: Be a Shooting Star!

Thoughts on The Parsha

Parshas Bamidbar

AND

SHAVUOS

To Infinity... and Beyond: Be a Shooting Star!

By: Daniel Listhaus

וַיְדַבֵּר ה' אֶל משֶׁה בְּמִדְבַּר סִינַי בְּאֹהֶל מוֹעֵד בְּאֶחָד לַחֹדֶשׁ הַשֵּׁנִי בַּשָּׁנָה הַשֵּׁנִית לְצֵאתָם מֵאֶרֶץ מִצְרַיִם לֵאמֹר: שְׂאוּ אֶת רֹאשׁ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמוֹת כָּל זָכָר לְגֻלְגְּלֹתָם

“Hashem spoke to Moshe in the wilderness of Sinai, in the Tent of Meeting, on the first of the second month, in the second year after their exodus from the land of Egypt, saying, 'Take a census of the entire assembly of the B'nei Yisroel according to their families. According to their fathers' house, by number of the names, every male according to their head count...”

-Bamidbar 1:1-2

This was not the first time during the B'nei Yisroel's travels that Hashem counted them. Rashi¹ explains that the reason why Hashem counted us so often is because of His great love for us. When Hashem took the B'nei Yisroel out of Mitzrayim, He counted them.² When B'nei Yisroel committed the cheit ha'egeil (sin of the golden calf), Hashem counted them.³ And in this week's parsha when Hashem came to rest the shechina on B'nei Yisroel he counted them.⁴

The mishna⁵ describes that any kohen was allowed to perform the mitzva of terumas hadeshen (removing the ashes from the mizbe'ach [alter]). However, if there was more than one kohen who wanted to do it, then they would race up the mizbe'ach and whoever would get to the top first would get the privilege of performing this mitzvah⁶. However, if two kohanim would tie in their race to the top, then instead of giving the mitzva to one of them, the s'gan kohen would do as follows. He would gather all the kohanim on duty and stand them in a circle. He would then take off the mitznefes (hat) from one of them and choose a random number. Each kohen would then stick out either one or two fingers, and starting with the hat-less kohen, the s'gan kohen would go around and count the fingers of each kohen until he would reach his chosen number. The kohen on whom the number would fall on would be the one chosen to perform the terumas hadeshen.

The gemara⁷ asks: Why did the s'gan have to count the kohen's finger? Why not just count the kohanim themselves? The gemara answers that it is forbidden to count Jews. The gemara then continues to pose a contradiction within the first passuk (verse) of this week's haftorah. The passuk⁸ states, “The number of the B'nei Yisroel shall be like the sand of the sea, which can never be measured nor counted”. As the gemara points out, the first half of this passuk seems to be saying that Jews have a definite number to them and that they could be counted.⁹ The second half of the passuk, though, seems to be a commandment not to count the B'nei Yisroel. How could this contradiction be resolved?

The gemara proceeds to offer two vague explanations for this contradiction. One of the answers given is that the first half of the passuk is referring to when B'nei Yisroel is not following ratzon Hashem, whereas the second half of the passuk is speaking during times when B'nei Yisroel is following ratzon Hashem. The second answer the gemara gives is that the first half of the passuk, speaking of actually counting B'nei Yisroel, refers to Hashem's perspective, whereas the second half speaks of man's perspective.

What exactly do these answers in the gemara mean?

There is a simple approach one could take in order to understand these answers which would be to plainly explain that the reason we do not count Jews is because it creates an ayin harah (evil eye). The gemara would then be answering that this concern is not one which would be present if either the Jews are following ratzon Hashem, or if it is Hashem Who is the One counting us. However, the medrash and the Kli Yakar have a different approach in dealing with the gemara's answers.

The medrash¹⁰ explains that the gemara's first answer means as follows. When Jews are not listening to the ratzon Hashem, then the first half of the passuk is applicable. Someone who refuses to follow in the ways of Hashem might be alive physically and have a number, but the bigger picture is missing. He is therefore nothing more than a person among other people, as a star is only yet another one in the sky. However one who listens to the word of Hashem becomes more than just part of the quantity, and instead becomes someone of quality. One who strives for such goals is indeed one with infinite amount of potential which is beyond belief and is uncountable.

The Kli Yakar¹¹ takes a slightly different approach and in doing so explains the second answer of the gemara in the following way. He writes that in a sense, the counting of a nation is something unique to B'nei Yisroel. As far as the nations of the world are concerned, Hashem has no care of how many or few they are. Imagine someone who is aware that there is a haystack in his backyard. This person has no interest in knowing the number of pieces of straw; all he cares about is the fact that when he looks out his back window, there is a haystack outside. The same is true regarding goyim. Hashem does not particularly care for the specific number of people of any particular nation. They are here to populate the world with humans, just as cows have the purpose of populating the world with cows. There is no preference in the number of goyim or animals for which Hashem has any concern.

The reason for this is not because Hashem does not care about His creations, for that is simply not true. Hashem has mercy and cares for all of his creations.¹² Rather, it is because there is no hashgacha p'ratis (individualized divine guidance) by goyim or animals. There is only a general hashgacha which watches whole nations as units. When it comes to B'nei Yisroel, however, it is a completely different story. Hashem has a tremendous love for each and every member of B'nei Yisroel and watches over us as individuals. This is because the potential of each Jew is as great as full nations.¹³

This, the Kli Yakar continues, is what the second answer of the gemara means. The first half of the passuk in this week's haftorah says, “The number of the B'nei Yisroel”. This is the relationship we have with Hashem. We are not only viewed as one nation, but rather also cared about individually. Each of us has a unique number and part of the Jewish people which Hashem cares deeply about and therefore guides us with hashgacha p'ratis. However, as the second half of the passuk states, we are countless. After all, as far as people are concerned, one could see a small nation and think it is too many to count because of its numbers.

The medrash and the Kli Yakar are each offering wonderful answers, however when one reads them together there is an obvious difficulty. The way that the medrash explains the gemara results in the first half of the passuk being something derogatory – one who does not listen to Hashem is merely a number; while the second half of the passuk is what to strive for – one who follows ratzon Hashem opens the door to limitless potential. Yet, the way the Kli Yakar explains the gemara results in a complete opposite understanding of the passuk. According to the Kli Yakar's understanding, the first part of the passuk is what one must strive for – be a star, make the most of your potential to merit the hashgacha p'ratis of Hashem; while the second half of the passuk describes that an ordinary person is just a part of a crowd and is just viewed as part of a massive nameless and endless group.

Perhaps we could fit these two explanations together by understanding that there is a balance which every Jew must consider. On the one hand, we have so many mitzvos we are tasked with; and, as heavy of a burden we think this is for us, we must come to the realization that it is within our reach and that we have the potential to accomplish tremendous amounts of mitzvos in a lifetime. On the other hand, we must realize that maximizing our potential is only worth something if it is done with the right intentions. Often times, we get so used to doing mitzvos as part of our routine that we begin to go on autopilot. However, waking up each morning with a mental checklist of what we must do to stay in the “Jew-club” is not the real purpose of mitzvos. The real purpose of mitzvos is to build a relationship with Hashem through fulfilling his commandments. This is the real ratzon Hashem.

The passuk¹⁴ says that after Moshe finished counting all the bechors (firstborn males) and “traded them” one for one with the Leviim, there were a number of bechors who were in excess over the Levi'im. Hashem commanded Moshe to redeem the remaining firstborns at a price of five shekels each and to then give the money to Aharon and his sons.

The passuk¹⁵ describes, “Moshe gave the money of those redeemed to Aharon and his sons according to the word of Hashem, as Hashem had commanded Moshe”. The Ohr Hachaim¹⁶ is bothered by what seems to be an unnecessary repetition in this passuk. Why does the passuk say that Moshe gave the money to Aharon according to the word of Hashem, and then proceed to say, “as Hashem commanded Moshe”?

The Ohr Hachaim writes that one could imagine how happy Moshe could have been when he was told to bring the large total of 1,365 shekels¹⁷ to his brother and nephews. Moshe was surely already Elazar and Isamar's favorite uncle, besides the fact he was their only uncle. Nonetheless, it is always a good feeling to be able to show up at a relative's house with surprise presents. Despite this normal sensation that one would have had if one were in Moshe's position, Moshe had no such feelings. The Ohr Hachaim explains that this is the reason why this passuk is being repetitive. The Torah is testifying about Moshe that the only happiness going through Moshe's head at the time was because of the fact that he had the privilege to carry out the ratzon Hashem.

This Ohr Hachaim is teaching us an incredible lesson. If there was anyone in history who devoted his life entirely to carrying out ratzon Hashem, it was Moshe rabbeinu. Yet, despite the fact that listening to Hashem's commands was a constant part of Moshe's daily life, there was no time which he allowed his personal interests or benefits to be the force behind why he would do a mitzva or how he would feel about carrying out ratzon Hashem. Even when it came to delivering a large unexpected gift to his own brother, the smile on his face was one which reflected his excitement of carrying out ratzon Hashem.

On the other side, however, the Orchos Tzadikkim¹⁸ brings¹⁹ the story of Elisha ben Avuah. At the time of Elisha ben Avuah's bris, his father made a seudah (meal) for all the chachomim (sages). As one could imagine, the guests were very chashuv (important) people - Rebbe Eliezer and Rebbe Yehoshua, just to name a few. During the seudah, these chachomim were engrossed in learning and eventually a real fire of Torah was formed around them. Elisha ben Avuah's father saw what was happening and exclaimed, “Have you come to burn my house?” The chachomim replied, “Do not worry, this is not a destructive fire. Rather it has just formed because of the intensity of our learning, and is testimony to the fact that the words of Torah we are saying are from Har Sinai, where the Torah was given to us in the midst of fire.” When Elisha ben Avuah's father heard this, he said, “Now that I have seen the power of Torah, if my son grows up healthy I will give him over to devote his time to learn.” The Orchos Tzadikkim writes that despite having the right idea, Elisha ben Avuah's father did so for the wrong reasons. He made his commitment based on what he considered to be a positive by-product of learning Torah, but that is not enough. For this reason, the story of the life of the great Elisha ben Avuah has the unfortunate chapters when he became a heretic.

Learning Torah and performing mitzvos only becomes real when it is joined with yiras Hashem and the desire to carry out Hashem's ratzon.²⁰

The Kli Yakar²¹ writes that there is a marriage-like relationship between B'nei Yisroel and Hashem which began at Har Sinai when we received the Torah, and was sealed upon the completion of the Mishkan. We have the choice to keep this relationship at a minimum by performing mitzvos on autopilot, or to maximize this limitless opportunity by combining the two ingredients of realizing our own potential and doing so for the sole purpose of fulfilling ratzon Hashem.

The z'man (time) of Shavuos is not merely an anniversary celebrating a 3324²² year old marriage, but rather a new marriage between us. May this year be a springboard to help us jump out of our routine and instead to be like Moshe and view each mitzva as an opportunity to fulfill ratzon Hashem. With this attitude we will be able to accomplish the positive sides of both halves of this week's haftorah – to strive to achieve our potential, thereby becoming privileged to Hashem's hashgacha p'ratis, and also to make sure that it is done solely for the purpose of fulfilling ratzon Hashem. It is not enough to be uncountable, it must be to infinity combined with something beyond; and it is not enough to be just another star, one must strive to be a shooting star.

1Bamidbar 1:1

2Shemos 12:37

3Shemos 32:35

4Bamidbar 1:1 Hashem counted the B'nei Yisroel on the first of the month of Iyar. This was exactly one month after the completion of the Mishkan – which was completed on the first of Nissan.

5Yoma 2:1

6Providing he was ahead by four amos

7Yoma 22b

8Hoshea 2:1

9See Rashi in Yoma 22b. Although we usually associate the number of grains of sand with infinity, the reality is that there is a finite number of grains of sand.

10Bamidbar Rabbah 2:18 and see Eitz Yosef there.

11Bamidbar 1:2

12See Tehillim 145:9

13See Derech Hashem 2:7 where he discusses astrological influences and how everyone is effected by the constellations unless one becomes close to Hashem.

14Bamidbar 3:46-47

15Bamidbar 3:51

16Ibid.

17Bamidbar 3:50

18Orchos Tzadikkim: Sha'ar HaTorah

19From the Gemara Yerushalmi Chagiga 2:1 and the Medrash Rabbah Koheles 7:18

20The Orchos Tzadikkim points out that the reality is that one cannot jump right into doing everything perfectly, and that indeed it is first necessary to learn and perform mitzvos - “shelo l'shma” (not for the pure sake). However, one must realize that that itself is a means and not an end.

21Bamidbar 1:1

22As of 5772

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Parshas Behar - Basic Training

Thoughts on The Parsha

Parshas Behar

Basic Training

By: Daniel Listhaus

לֹא תוֹנוּ אִישׁ אֶת עֲמִיתוֹ וְיָרֵאתָ מֵאֱלֹקיךָ כִּי אֲנִי ה' אֱלֹקיכֶם

“Do not harass one another, and you shall have fear of your G-d; for I am Hashem, your G-d.”

-Behar 25:17

אַל תִּקַּח מֵאִתּוֹ נֶשֶׁךְ וְתַרְבִּית וְיָרֵאתָ מֵאֱלֹקיךָ וְחֵי אָחִיךָ עִמָּךְ

“Do not take from him interest and increase; and you shall have fear of your G-d – and let your brother live with you.”

-Behar 25:36

וְכִי יָמוּךְ אָחִיךָ עִמָּךְ וְנִמְכַּר לָךְ לֹא תַעֲבֹד בּוֹ עֲבֹדַת עָבֶד...לֹא תִרְדֶּה בוֹ בְּפָרֶךְ וְיָרֵאתָ מֵאֱלֹקיךָ:

If your brother becomes impoverished with you and is sold to you; you shall not work him with slave labor...Do not subjugate him through hard labor – and you shall have fear of your G-d”

-Behar 25:39,43

No less than three times does this week's parsha mention “and you shall have fear of your G-d” alongside a mitzvas lo sa'aseh (negative commandment). The first time it is mentioned is in reference to ona'as devarim (verbal harassment. Rashi¹ writes that this passuk (verse) warns against annoying someone or offering bad advice. Rashi then explains further that one might say to himself, “Who knows if I had bad intentions when I was offering my advice?” Therefore, the passuk comes to remind us that we should have fear of Hashem – Who knows our thoughts and intentions.

This same concept is seen again later in the parsha by the subject of charging interest. Rashi² here as well explains why the Torah reminds us to fear Hashem when it comes to interest. He comments, “Since a person's mind is attracted to interest, and it is difficult to separate oneself from it, he may come to rationalize to charge the borrower interest because of his funds which were unproductive during the time it was lent out. Therefore, the Torah had to tell us to fear Hashem.”

Additionally, when discussing the halachos (laws) of an eved ivri (Jewish slave) the Torah warns against subjugating him to hard work. Rashi³ on this passuk interprets this negative commandment to mean that one is not allowed to give his slave unnecessary busy work just to bother him. For example, the master should not command a drink to be warmed or ground to worked unless indeed he will drink the drink or do something which requires work to be done on the land. Rashi continues to comment that one may say to himself, “No one could tell whether I really require the work to be done or not. The slave will actually think that his work was necessary”. Therefore, the Torah comes to remind us that the fact that you were able to trick everyone in the world is completely irrelevant; for Hashem knows your real intentions and thoughts.

Also, in parshas Kedoshim, while discussing the honor due to elders, the passuk⁴ says, “You shall rise in the presence of an elder, and you shall honor the presence of an elder, and you shall have fear of your G-d – I am Hashem”. Rashi⁵ writes that one must respect his elders by not sitting in an elder's place⁶ and that one must also stand whenever an elder walks past him⁷. Rashi then continues that one might say to himself that he could fake everyone out by pretending that he did not see the elder pass, in order to avoid standing up. This is why the passuk comes to inform us that one must fear Hashem – the One Who knows one's real intentions.

Let us go back and examine these mitzvos more carefully.

The first is by ona'as devarim. What is so bad about transgressing this commandment? Who cares if I gave a friend bad advice as long as it cannot be traced back to me? I have not really created a chillul Hashem if he thinks it is because of his own mistakes that my advice did not turn out to be helpful. The same holds true by the third mitzva discussed. No one will care if I ask the slave to do unnecessary work, so long as I keep my mouth shut. Is it not true that ignorance is bliss? If everyone ends up happy then how could Hashem have a complaint against me?

The second mitzva with the clause of “you should have fear of Hashem” is found by the discussion of ribbis (interest). Let us analyze this mitzva as well. Let us assume for a moment that the banks were offering an interest rate of 10% by keeping your money in a CD for a year. If I have $100, it may be worth that much in “today's currency”, but in “next year's dollar” it is really worth $110. This concept is known as the Time Value of Money. With this idea in mind, there are really two major chiddushim (profundities) when it comes to the laws of ribbis. First, that even if you are willing to pay a premium for a dollar I lend you now, by agreeing to pay two dollars in one hour (because, say, you are thirsty and do not have money on you at the moment), still even though both parties will be happy, I am forbidden from doing so. Second, on a deeper level, I cannot charge you for my opportunity cost. If I lend you $100 today for a year, and do not charge you interest, the loan ends up costing me $10; because had I kept that money and put it in the bank, I would have acquired the additional $10. Yet, despite this fact, the Torah forbids collecting interest from a borrower. This becomes even harder to understand. Not only is the other party willing to pay the premium, but he realizes that by borrowing this money, he is actually incurring a cost to the lender. Again, why do I have to be reminded to fear Hashem? Let me just be allowed to charge interest as long as it does not bother anyone.

The last mitzva is the one in Kedoshim by honoring one's elders. Again we could ask even further. Imagine a blind elder walks past you and you happen to not be in the mood of standing up so you decide to pretend that you did not notice him. In such a case not only should ignorance be bliss, but there was no harm even done by extension of your actions. It is not like someone who gave bad advice or commanded unnecessary labor from a servant, where there was ultimately harm done whether others realized it or not. In this scenario of the elder, no one will ever know of, nor was ever harmed by, my lack of standing up. So why is it so important that I stand up?

One who thinks along any of the above lines is greatly mistaken. The real reason we do anything is only because Hashem commanded us to do so and we, at least on the most basic level, should be terrified of transgressing the King's decrees.

The common denominator between these mitzvos is that they are all mitzvos which are extremely common and yet so easy to rationalize. Every kid in elementary school is told countless times to stand up for his teachers and elders, that it is wrong to mislead others, and improper to take advantage of others. But if this is something which is supposedly drilled into us as youngsters, why do we need the Torah to tell us how to rationalize these mitzvos and then have to remind us to fear Hashem? Leave fearing Hashem aside, we are brainwashed to act in these ways at a young age.

Perhaps what the Torah and Rashi is trying to teach us here is that without basic yiras Hashem, one is just putting on a show – and all shows are temporary. It is true that students could go through a school system and be thrown into a setting where everyone acts and behaves the same way, and as a result end up adopting its culture or religion automatically. However, unless that is cap-stoned with a layer of yiras Hashem, it is meaningless. All one needs is one bad friend, one sheker s'vara (false reasoning), or a little rationalization and it is all over.

The Sha'arei Ohr⁸ writes that unlike fears of certain people or animals, yiras shamayim (fear of Heaven) is not something which comes naturally. The mishna in Pirkei Avos⁹ states that one who considers the following three things will never come to sin: Know what is above you – an observant Eye, an attentive Ear, and all your deed are recorded in a book. The four aforementioned mitzvos are representatives of these categories: Stand up for the elder – for there is an eye that sees. Be careful not to charge interest - because your words are heard. Make sure not to give a slave busy-work or give someone bad advice – for the outcomes of your actions are recorded whether anyone realizes your bad intentions or not.

There is no rationalizing or reason whatsoever not to follow the mitzvos. However, that only remains true as long as there is yiras shamayim in a person and his decisions.

The gemara¹⁰ describes that achieving fear of Hashem is within man's reach. As the Sha'arei Ohr¹¹ explains, all one needs to do is want to fear Hashem and think about the reason he is in the world. This world has a single purpose. We must use our bechira to choose im bechukosai tailecu¹² and realize the punishment and reward system that we are living in – that all our actions have consequences. This is the most basic level of fear and is the required basic training of every single Jew.

Shlomo hamelech writes in koheles¹³ that, “The end of the matter, everything having been heard, fear G-d and keep His commandments, for this is the entire purpose of man”. In the end of the day, it is only yiras shamayim that we must strive to achieve; and in the end of the day, it is the only real thing which will keep us listening to Hashem and keeping his mitzvos.

1Vayikra 25:17

2Vayikra 25:36

3Vayikra 25:43

4Vayikra 19:32

5Ibid.

6And also to not contradict an elder's words nor speak in his place.

7See gemara Kiddushin 32b

8Sha'arei Ohr Chapter 2

9Avos 2:1

10Berachos 33b

11Sha'arei Ohr Chapter 3

12Vayikra 26:3

13Koheles 12:13

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Parshas Emor - Of Mice and Men: Divide and Conquer

Parshas Emor

Of Mice and Men: Divide and Conquer

By: Daniel Listhaus

“Hashem spoke to Moshe, saying: When an ox or a sheep or a goat is born, it shall remain under its mother for seven days; and from the eighth day on, it will appease for a fire-offering to Hashem.”

-Emor 22:26-27

The Kli Yakar¹ on this passuk (verse) makes the following observation. The Torah, in discussing the birth of animals, does not use the expression of “when an animal gives birth to a baby”, but rather says, “When an ox or a sheep or a goat is born”. We see from here that the Torah defines an animal by its name immediately when its born. As soon as a sheep or a cow gives birth, its product is right away called as such, for it has reached its purpose in life. The purpose of a sheep is to be a sheep. The purpose of a cow is to be a cow. There is no guesswork needed to determine the complexity of any given creature.² As the saying goes, “If it looks like a duck, and quacks like a duck, we have to at least consider the possibility that we have a small aquatic bird of the family anatidae on our hands”.³

However, as the Kli Yakar continues, man is very different. A person is defined by his actions. We are put in this world with a bechira (free choice) as to how we will direct our lives. The directions we choose and actions we ultimately do are what determine the level of perfection we have achieved.

The Kli Yakar is not really teaching us anything that we did not know already, but rather something which is so obvious to us that we often do not think about it.⁴ As people, we are born as unshaped, raw beings waiting to be formed into what we are supposed to achieve. Within each and every child that is born, there is an inherent, incredible potential waiting to be unleashed through making the right decisions. The Mesilas Yesharim, based on the teaching of Rebbe Pinchas ben Yair⁵, goes through the various levels a person could achieve – from cautiousness all the way to the highest level of kedusha (Holiness). We literally have the ability to make correct choices and ultimately to persevere and reach the highest levels of the Mesilas Yesharim – becoming as close to Hashem as a malach (angel) while privileged with access to ruach HaKodesh (Holy spirit) and being capable of performing techiyas hameisim (resurrection of the dead).⁶

Nonetheless, it is often hard for us to realize our own potential. We all know that there is much that is expected from us, and that there have been great people in the past who have accomplished tremendous amounts. However, when it comes to us, we often convince ourselves that it is out of our reach or capability. Somehow, we are supposed to understand our potential and try to achieve it; but how do we get ourselves to take the first step and then how do we go about accomplishing what we are here to do?

The Mishna in Pirkei Avos⁷ states, “They used to say three things: Rabbi Eliezer says: 1. Let the honor of your fellow man be as dear to you as your own... 2. Do teshuvah (repent) one day before your death 3. You should warm yourselves opposite the fire of the chachomim (Torah Sages)....”

Is there a connection between these three ideas? Could we perhaps find a common theme throughout these ideas being expressed in this Mishna?

The first teaching was that the honor of your friend should be as dear to you as your own. When hearing this, the first thing that comes to mind is the mitzva of v'ahavta l'reiacha kamocha⁸ (you should love your friend as you love yourself). The immediate difficulty with understanding this mitzva is of course the fact that one's love for others seems dependent on one's love towards oneself. Does this mean that someone who is full of himself must treat someone else with the same respect, while a depressed person is expected to make everyone else's life miserable? Certainly not.

Rather, the mitzva of v'ahavta l'reiacha kamocha must be a two-part mitzvah. First, one is obligated to realize his own self respect - why he as a person is deserving of honor. Only then could one see that while each person is different from each other with different strengths and weaknesses, there is one common denominator which applies to each and every individual. There is something unique about being a ben-Adam (son of Adam) which merits an inherent kavod (honor) and respect.

This is certainly a difficult idea to pin-point. After all, we know how bad the middah (trait) of gaivah (haughtiness) is and the measures we must take to avoid it at all costs.⁹ Yet, at the same time, the mishna in Sanhedrin¹⁰ states that there is an obligation for each person to say, “The world was created just for me.” Rashi¹¹ on this explains that a person must believe that he himself is as important as the entire world.

Besides for the evident contradiction between being warned against having feelings of gaivah and the obligation to believe that I am just as important as the world at large, the mishna also does not make any sense mathematically. For arguments sake, let us assume that there are seven billion people in the world. Leaving everything else aside, if I am to believe that the I am just as important as the sum total of everything else, then mathematically, each person is worth only one-seventh billionth (1/7,000,000,000) of myself. Yet, considering that the person sitting next to me is believing the same thing, that makes me worth only one-seventh billionth. Which one is it? Is the mishna just giving us false encouragement to lead us in the right direction?

Perhaps the mishna is actually teaching us what v'ahavta l'reiacha kamocha is all about. Each person has the obligation to recognize his potential – the greatness that one could achieve as an individual. The obligation of reminding myself of my importance is not one which permits me to feel better than everyone else. Rather it is a responsibility to realize the chashivus ha'adom which each individual has. Each person has such exponential and infinite potential that it is impossible to measure his or her importance.

This is the first stage we must understand. We must realize that each of us has incredible potential. And although that potential may not be exactly the same for everyone, there is a certain amount of kavod habriyos and v'ahavta l'reiacha kamocha which is due out of respect of each person's capabilities, even if they are currently unrealized. The chashivus ha'adom itself demands a level of recognition in its own merit.

Admittedly, this is one of those things which is “easier said then done”. The fact that we as humans have an incredible potential we could achieve may be something which is obvious and yet still has to be brought to our attention. However, even once we realize this about ourselves, we are immediately confronted with a new difficulty: Perhaps now is too late. We have already spent our lives on x, y, and z when we could have been doing something more productive. If so, it should be impossible to turn back on the right path and first start trying to maximize one's potential. This way of thinking, is of course a tremendous mistake. All it takes is one second. Just one decision is needed to redirect oneself, and suddenly, what was impossible only a moment ago becomes very possible.

The Gemara Kiddushin¹² states that if someone tries to be mekadesh (betroth) a woman on condition that he is a tzaddik (righteous person), then even if this individual is known as a complete rasha (wicked person), still we are concerned¹³ that perhaps his stipulation worked. After all, just because he was a rasha a second ago, does not necessarily mean that he is a rasha now. Perhaps he changed his direction in one moment and has since decided to be a tzaddik.

There are two fascinating points in this gemara. First, that we are actually concerned that someone who is a known rasha might have actually become a tzaddik overnight just because he chose to make such a stipulation. What happened to the general concept of chazaka which usually allows us to assume that things remain status quo? Second, even if this man really did somehow get struck by lightening and decided to change his ways, does that automatically deem him a tzaddik? At best he should be considered a beinoni (regular person) and we should still not be concerned about his stipulation. What did he do already that was so great that we should suddenly treat him as a tzaddik?

It must be that it is indeed possible to stop and re-decide at any given point to redirect oneself on a path of reaching one's potential in leading a life of maximum yiras shamayim. Not only that, but as long as one makes that decision, even though it may be later in life, there is still a tremendous amount of potential waiting to be uncovered and realized. Teshuva (repentance) could be done at any time. This is the second stage to keep in mind: It is never too late.

Despite the realization of these two stages, there is an additional obstruction which could often impede us from starting to conquering our potential. In other words, some people could realize that there is tremendous potential to strive for, actually decide to go forth with achieving it, but then realize that the task is too great. How could one puny person be expected to learn so much and become so close to Hashem in such a short amount of time? It is literally impossible!

Imagine for a moment that a mouse has gotten a hold of entire bullet salami. Little Micky is so pleased with himself that he discovered where to find such a delicacy, and that he was able to refrain from eating the whole morning just to work up a massive appetite, which he wanted to save for this salami. However, as he takes a look at the meat, which is twice his size, and then looks down at his small mouse-sized plate, he begins to doubt his decisions. How in the world is he going get the salami on his plate? It is way to big! However, there is a simple solution to this problem which Micky will instinctively do. That is to utilize something known as salami tactics.¹⁴ In other words, when the mouse realizes that the salami is too much to eat fully, it will attack it slice by slice until it has completed it.

This is something which is instinctive for a mouse and seems obvious to us, yet it is still something which, for some reason, humans need to actively think about and realize before implementing. For example, one could look at conquering the world as an impossible task, or one could implement the divide-and-conquer strategy, as Alexander and Napoleon did, and suddenly the feat seems more reasonable. Divide and conquer is a simple battle strategy. We must just learn to keep it at the forefront of our minds so that we could accomplish anything.

These three ideas are vital for one to realize in order to succeed. First one must realize his own potential. Then, one must realize that it is expected of him and that it is in reach. Finally, one must not give up by having the right perspective as to how to conquer as much of one's potential as one could.

The medrash¹⁵ lists three scenarios to better illustrate this idea. The first setting is where there is a dune of dust, and it is your task to move it from one place to another. The foolish person says, “This is hopeless! It is impossible to move this mound.” However, one who is wise says, “I will transport two bucket-fulls today and two tomorrow and eventually it will get done.” The second case is one where there is a loaf of bread dangling from a high ceiling. The foolish person looks at it and says, “It is literally out of my reach. I cannot even reach it when I jump. It is impossible for me to obtain it.” However, one who is wise comes in with a very different perspective and says, “Did someone else not get it up there somehow? It must be possible to get down.” The third scenario is as follows. Imagine you have the job of filling up a swimming pool using only a pail with a hole in it. The foolish person says, “This is dumb. I fill up the buckets but the water just comes out the hole in the bottom. By the time I get to the pool, there is barely anything in the bucket.” Yet, once again, the wise man looks at this from a different angle, “I am being paid for every bucket I bring to the pool. This task will make me rich.”

Perhaps this medrash is addressing exactly the three points discussed above, in reverse order. The last case represents the wise person's realization of his existing potential. The second case represents the idea that one's potential is reachable – Hashem gave it to us, and therefore must be attainable. The first scenario in the medrash represents the idea that the only way to conquer a large task is through dividing it – taking one step at a time.

Perhaps this idea is indeed also the common theme throughout the aforementioned mishna in Pirkei Avos. The first step is that the honor of your friend should be as dear to you as your own. Meaning, one must realize that he himself, and every individual, has tremendous potential and is therefore inherently worthy of kavod.¹⁶ The second step is to repent one day before your death. In other words, as we saw in the Gemara Kiddushin, it is never too late to realize that one's potential is in reach. At any moment, one could redirect himself on the right track; and that moment should be now. No one knows when it will be his last day, so the time to do teshuva is immediately. The third stage is to warm yourself opposite the fire of the talmidei chachomim. As the medrash taught us, the chachomim were not born knowing everything. We must observe that through dividing, taking one step at a time, one could conquer his potential, as the talmidei chachomim have.

The Chofetz Chaim writes in his introduction to Mishna Berura:

ברוך ה' אלקי השמים ואלקי הארץ אשר ברא את הכל בחסדו בששת ימים ולבסוף ברא את האדם

May we all merit to realize the chashivus ha'adom, understand the fact that our potential is in reach, and ultimately conquer our goals by taking one step at a time.

1Vayikra 22:27

2See S'forno in Beraishis 2:19 who says that when Hashem brought the animals before Adam HaRishon to be named. Adam did so and called each animal by the name perfectly fitting with its purpose of being.

3Quote from Douglas Adams – British Author. Earlier forms of the quote end the saying with, “...it must be a duck.”

4See introduction to Mesilas Yesharim, where Rabbi Moshe Chaim Luzatto (Ramchal) writes in reference to his sefer that he is not writing anything which people do not already know, it is just that because it is so obvious, people tend to overlook them.

5Avodah Zarah 20b

6Introduction to Mesilas Yesharim by Rabbi Moshe Chaim Luzatto (Ramchal)

7Avos 2:15

8Vayikra 19:18

9See Orchos Tzadikkim: Sha'ar HaGaivah

10Sanhedrin 37a (4:5 in the mishnayos)

11Ibid.

12Kiddushin 49b

13See the Rosh (Perek 2 Siman 14) and Karban Nesanel (90) there.

14For those of you who are wondering, it is still called salami tactics even if the case would have been with pastrami.

15Medrash Rabbah: Metzora 19:2

16This first line of the mishna actually fully reads, “Let the honor of your fellow man be as dear to you as your own, and do not be prone to become angry.” At first glance, the end of the line seems completely unrelated. However, in learning our way it comes out good – that the type of kavod one is having for himself and for others, is not one stemming from gaivah (which would allow for you to get angry with others). Rather, it must come from a realization of chashivus ha'adom.