Rabbi's Blog

The idiom ‘Time is of the essence’ has meaning far beyond our appreciation. The impact of time and how it’s “spent” is omnipresent throughout ever day of i our lives. Time is used within the context of encouraging someone to hurry. Time is typically used in reference to timing and meeting all the deadlines that are essential and required. Parties agreeing to a contract, however, are sometimes surprised to learn that missing a contractual deadline does not always amount to a material breach of the contract.  When it comes to many types of contracts -- for example, construction, real estate sales, loans, or other non-goods contracts -- courts often don't consider timing to be essential. They believe that minor deviations from a contract's schedule aren't important enough to warrant damages or termination of the contract. In some circumstances, however, the parties would beg to differ. 

We, in everyday life, work around the clock, not in terms of actual physical work 24/7 but rather work, study, play, eat, and sleep according to the time of day. I’ve recently been thinking of a few scenarios where we don’t take punctuality seriously. Part of the problem is that we have ‘built-in’ an on-time system which seems to include a late system as well. I will share three of my recent observations, and I welcome you sharing related examples with me. I recently visited a certain community that sets the time for davening on the quarter hour but  announces that the time of ‘Borchu” is exactly fifteen minutes from the beginning time. In this community’s Shul the chazzan initially goes up only to Borchu, thereby setting up a situation that forgives a person who has arrived late - and even later than late.  In my humble opinion there is a psychological factor which sets in -  knowing the Chazzan  goes up for Barchu late, relaying a subliminal message that davening had not actually yet begun. In the meantime latecomers miss a large portion of the Tefillla which is not the ideal way to approach prayer. The second example are Jewish wedding invitations that print two times: the welcoming of the bride and groom, and, typically one hour later the time for the chuppah - the actual time for the wedding ceremony to begin. Immediately upon seeing the listed times people calculate exactly how many minutes before the chuppah they can arrive in order to ‘chap’ the end of the smorgasbord and still be socially and appropriately  on time. The first hour, the hour for welcoming the bride and groom, is truly essential; it’s the time for  rejoicing along with the bride and with the groom respectively.  This is their time. Why not just put down  the time the wedding begins, clearly denoting that  that’s when the guests should arrive? In truth, we at Beth Jacob are also guilty of the same trap by announcing what time Yizkor will take place, albeit we state the time approximately. Why even put that time down? Why not just print and announce the time for the start of davening, and when we get to the point in the service for the start Yizkor, that is the time it will be. Why are we giving the option to have that time treated haphazardly? It is as if the parts of the service leading up to Yizkor are not essential or important, and we all know that is contrary to the law. I can list many other examples, but all contain and reflect the same problem of a lack of respect for the clock.

In this week’s Parsha Bechukosai a recurring theme related to the curses is the nonchalant attitude the Jews have towards God. In Vayikra 26:21 the Torah states: V’Im Teilchu Eemee Keri V’Lo Tovu Lishmoa Li, V’Yasafti Aleichem Makkah Sheva K’Chatoseichem”: “And if you will act in a non-chalant way with Me and do not listen to me, then I will punish you seven times over according to your sins.” The word used to describe this carefree mentality is ‘keri’. ‘Keri’ in Hebrew is loosely translated as haphazard, random or by chance when describing God’s involvement in the world. The underlying curse in the parsha is not the terrible tragedies described. The description of horrors are only the result of the actual curse. The actual curse is Hashem’s treating his people Midda Knegged Midda - measure for measure. Hashem will treat us B’Keri - just as we treated Him - B’Keri. This is mentioned only a few verses later in Vayikra 26:24 which states: “V’Halachti Af Ani Imachem B’Keri, V’Hikeisi Eschem Gam ani Sheva Al Chatoseichem”: “Then I, too, will treat you as happenstance. I will again add seven punishments for your sins.” Hashem is saying that He will treat us the same way that we are treating Him. Unfortunately, under those conditions we end up losing more.

I saw an explanation of what consequence there is to God’s response of Keri back to us. Under the best of conditions, Hashem stays with us, the Jewish people, the way a parent watches over a child. At a certain point Hashem says that He will no longer be directly involved in every movement because now you can do whatever you want. The Keri is that Hashem removes His Hashgacha over the Jewish people, leaving  us exposed to the elements and hostilities that surround us. The hostilities and danger always lurked around us but Hashem was directly involved in our security. Now the security is gone, and we need to fend for ourselves because the end of the verse describes punishments that we will be subjected to.

Reb Elchonon Wasserman Zatzal gave a parable to more clearly understand happenstance. A fire was raging in a small town which had already engulfed some of the homes. At this point the first thing people tried to do was to prevent the fire from reaching the other remaining homes thereby saving them. So, too, when it comes to the troubles and difficulties of the Jewish people, we must recognize that the suffering of our people is a direct result of our sins. First and foremost, we must prevent further difficulties to the nation because otherwise Hashem will add on more to our previous pain and suffering. This recognizes that nothing happens by chance; it happens  by design. It is not by chance, God’s hand is directly involved in a heavy- handed sense.

Time is important and needs to be taken seriously. Time represents the order and Hashgacha and surveillance that Hashem provides for all of us. If we have a set time to do something,  stick with it and be prompt. Philosophically speaking, being late and showing indifference to the clock displays a careless attitude to life which is the ultimate curse a human being can experience. I guess if we pay close attention to the clock, make the effort to be on time and using our time well, we will partake in a great blessing.

Ah Gut Shabbos

Rabbi Avraham BogopulskyUpdate this content.