Rabbi's Blog

Living in a Jewish community outside the major centers brings many challenges to Jewish life: there are a limited number of kosher eateries and available choices for educating one’s children.  On  one hand some tend to complain and complain about what they have while others may have a more positive attitude, expressing appreciation for what the community has to offer. In simpler terms, is the glass half full or half empty? There are many areas worthy of discussion, but I would like to use another example when it comes to Jewish education in a small community where there is a large diversity of religious observance.

I would like to suggest to the eternal pessimist the need to look for some good and to the eternal optimist to look for some of the bad. The suggestion is for both mindsets to appreciate what they have and to remember there are always available ways to improve from each perspective. To the pessimist: everything in life can’t be ALL bad; there is much that is good which should be built upon. To the optimist: it’s important to acknowledge that nothing is ALL good; there is always room for growth and improvement.

When it comes to Jewish education in a day school setting which has a diversity of families from different religious observance, one needs to focus on this perspective in order to retain the student body from one end of the spectrum to the other. Families on the right need to appreciate the opportunity to help non-religious families grow, while the less-religious families need to understand that the core purpose of the school is to nurture each person’s growth in Torah and mitzva observance. Each side needs to develop the maturity and honesty to identify areas that need improvement and on the other side to appreciate the good that is present. In order to succeed a person has to take on the opposite personality:  the pessimist needs to be a little optimistic and the optimist must be a little pessimistic, at least once in a while.

The difficulty a person may have with identifying with the ‘other side’ or ‘the enemy’ lies within the person’s own vision of himself. Sometimes we people tend to  see ourselves totally as one dimensional -  either this way or that way without regard to a divergent opinion.  By readjusting one’s thinking every so often in order to truly “see” the other side, the individual will become a more well-rounded and productive person. It takes time to develop and master this way of thinking. When a person is young and inexperienced, he feels more comfortable with his own natural way of thinking, but as he grows older he will hopefully develop more self-confidence, becoming  a little more of a risk taker and will be able to begin to understand the other side. I believe an example of this is found with many leaders who later on in life expand their way of thinking. I would like to suggest that one of the greatest prophets of the Jewish people, Yeshayahu HaNavi, is a model of this example.

In this week’s Haftorah for Parshas Yisro, we read about the beginning of Yeshayahu Hanavi’s (Isaiah the Prophet) prophecy. Although the Haftorah begins with chapter six,  Rashi states that this chapter is the beginning of the Book and the beginning of Yeshayahu’s prophecy Rashi further explains that the first five chapters were actually stated after the sixth chapter, but there is no chronological order in the Torah. In Yeshaya 6:8 the Navi states: “VaEshma Es Kol Hashem Omeir, ‘Es Mi Eshlach U’mi Yeileich Lanu’ VaOmar Hinini Shlacheinee” - ‘And I heard the voice of the Lord, saying, “Whom shall I send, and who will go for us?” And I said, “Here I am; send me”.’

The sefer Shaar Bas Rabim explains the function of a prophet. The job of a Navi is twofold; he is the messenger from God, sent to rebuke the people due to their evil, wrong ways. The purpose is to warn the people to  turn back from their evil ways and also to inform them about their potential punishments because of their sins and rebellious acts. The second component of the Navi’s job is to pray on behalf of his brethren, the Jewish people and to be an advocate for them. The Navi should intervene and defend the Jews before God so that He will have mercy upon them and remove the sin from their record.  This is what is meant by the verse when it doubles up on the language stating, ‘Who shall I send and who will go’ informing the Navi of this double requirement for which he is needed.  “Who will I send?’” refers to the job of the Navi, describing the sins of the Jews and explaining their negligence when it comes to fulfilling of the mitzvos and to bring them back to the right path. The second part of “And who will go for us?” refers to the necessity for someone to daven on behalf of the Jewish people. Yeshayahu didn’t consider himself worthy of the positions on both sides of the job. He did not feel worthy to be the advocate for the Jewish people, and therefore would not be able to daven for their salvation. He felt he was only fit to rebuke the people but not to pray on their behalf. Therefore, Yeshayau answered in a  curt manner by saying, ‘you can send me’ to rebuke them but not to pray for them.

At this point in his life Yeshayahu felt one-dimensional; he only had the ability to rebuke. It is understandable chastise your fellow man for  sins committed that were obvious to everyone. But in order to daven for them, he needed to confront God, and that can be very scary and overwhelming. Later on in life Yeshayahu would develop the ability to fulfill both aspects of a prophet. Being young and inexperienced,   Yeshayahu lacked the boldness to say ‘I will pray to save them’ by going up against Hashem. He was still a rookie Navi.

Part of the maturing process is to develop the ability to make statements and  do things that are sometimes a little out of our comfort zone. Yeshayahu went on from this opening chapter  to become one of the greatest prophets the Jewish people had,  eventually doing things he was not comfortable with when he was younger. Our defining moments are how we react to something that is not within our comfort zone and how we develop the ability  to see the other sides of pessimism and optimism, meshing  the two together in order to co-exist as a functioning nation.

Ah Gut Shabbos

Rabbi Avraham Bogopulsky