Today’s learning is dedicated to the refuah sheleima of Simcha Nosson ben Zissel.

In our previous post, we discussed the incomparable value of each good deed we perform. In His infinite mercy, Hashem suppresses our sins, while elevating and focusing on our mitzvos.

We are currently in the month of Elul; a time propitious for repentance. The Thirteen Attributes of Mercy are revealed, as Hashem eagerly awaits our return to Him. 

The Baal HaTanya offers an analogy of a king returning to the capital city where his palace is located. Once the king arrives at his palace, only those with prestigious stature and credentials are afforded the opportunity to meet with him. They must pass through the many gates and corridors that lead to the throne room. Their presentation, dress, and code of conduct must be meticulous. However, along the king’s way, he travels through the field. And while the king is in the field, anyone can approach him and make their requests; the king receives them all with great warmth and a cheerful countenance. As Rabbi Yanki Tauber elaborates, “The peasant behind his plow has access to the king in a manner unavailable to the highest ranking minister in the royal court when the king is in the palace.”

The palace represents Rosh Hashana, the day we coronate and crown Hashem as the Almighty. The month of Elul, says Rabbi Schneur Zalman, is when the King is in the field. Hashem, our King, is readily accessible. And if we approach Him now, we will be met with open arms.

Yesterday was “Chai Elul,” the 18^th of Elul. We are taught that the final twelve days of this month (18^th-29^th) represent the twelve months of the year; during these days, we can rectify the entire year. (The 18^th of Elul is also the birthday of the Baal Shem Tov, founder and master of the Chassidic movement. And it was exactly thirty-six years later that he began revealing his teachings to the world.)

An essential component of repentance is self-introspection. We must carefully examine our thoughts and actions, trying to identify and rectify any shortcomings we encounter.

Rebbe Nachman teaches that when we begin to scrutinize our deeds, we may find that even the mitzvos we performed were intermingled with impure thoughts or intentions. Nonetheless, we must pick out and focus on the good within our actions (just as Hashem chooses to spotlight the good within each of us).

Concerning our good deeds, Rebbe Nachman writes, “If he begins to examine it, he may see that really it is thoroughly blemished… Perhaps his motives were not the right ones or other things were not as they should have been. Even so, it is not possible that within this little bit of good there is not at least one very tiny point of good. After this he should continue searching until he finds another good point. This may also be mixed with much that is improper. Even so, it must contain at least some good point. He should carry on searching until he succeeds in finding a number of good points. The merit and goodness he discovers will remove him from the scale of guilt and place him on the scale of merit. Then he will be able to return to Hashem. If you follow this method, you will give yourself fresh vitality and joy no matter what condition you may have reached.”

As we discussed in the previous post, the evil inclination tries to belittle our accomplishments, making them seem insignificant. However, Rebbe Nachman teaches that we are living in a time referred to as “a concealment within a concealment”; Hashem’s presence is hidden from us. We must therefore actively search for and seek out Hashem in our daily encounters. Rebbe Nachman teaches that it is precisely because of this great constriction and distance, that each “small” deed, each step closer, is incredibly precious to Hashem.

Commenting on the verse, “Moshe was exceedingly humble, more so than any person on the face of earth,” Rebbe Rashab (Sefer HaMaamorim) quotes a Midrash stating that Moshe was shown the Sefer of Adam HaRishon, containing a record of all the events of every generation until the coming of Mashiach. After seeing our generation, and the spiritual battle we endure, Moshe Rabbeinu, the greatest prophet to ever live, was humbled by our strength and courage.  

(Similarly, Rabbi Elimelech Biderman teaches that sometimes we begin to compare our deeds to those of previous generations, leaving us with a feeling of inadequacy. But we must remember that our actions are equally treasured and beloved to Hashem. Rabbi Biderman quotes the Arizal who teaches that a simple act preformed in the later generations can be as precious to Hashem as the mitzvos of the Tannaim.

The Chofetz Chaim reminisced of a time when there was such great wealth in the world that people would not bend down for a copper coin. “But now people are poor, and they pick up copper coins.” Although the devotions of earlier generation may seem unparalleled, we must remember that the value of our actions have increased. As Rabbi Biderman teaches, “Today, there is a hunger in heaven. They are waiting for good deeds. And when a mitzvah goes up to heaven, no matter how it appears, it is well-received and cherished. And the reward is enormous.”)

Rebbe Nachman teaches that proper introspection should lead us to aspirations and hopes for a brighter future, not to dread and despair over past mistakes. Similarly, Reb Dov Ber Pinson writes that the goal of repentance is to “inhale the past and exhale the future.” By focusing on the good within our actions, we ensure that our introspection is constructive rather than destructive.

The premise of Tomer Devorah is that when we emulate Hashem’s ways and act mercifully towards others, Hashem acts in kind towards us. When we judge others favorably, Hashem judges us favorably.

Just as Hashem suppresses our sins, we must attempt to do the same when interacting with others. When a person performs a kindness, but later causes damage or harm, we naturally forget the previous good, and focus on the pain they caused. But this Attribute teaches us that we must try our best to separate the two, pushing aside the offense, while focusing our attention on the good they have bestowed.

Similarly, Rebbe Nachman teaches, “When a person becomes angry, he should not act cruelly out of anger. On the contrary, he should mitigate the anger with mercy, as in (Chabakkuk 3:2), ‘In wrath, remember mercy.’ By virtue of this [mercy], a crown is made for the humble…”

Rashi teaches that when the Jewish people were leaving Egypt, they were equipped with weapons (Shemos 13:18). If so, asks the Chasam Sofer, why did Hashem perform the great miracle of drowning the Egyptians in the sea? Hashem could have told the people to battle the Egyptians, while ensuring their victory (as He had done so many times throughout history). Basing his answer on the Talmud’s principle, “Into the well which you drank, do not throw stones” (Bava Kama 92b), the Chasam Sofer answers that the Jewish people were not permitted to fight the Egyptians directly, because they had a duty of gratitude to the country which had hosted Yaakov and his family when Yosef brought them down to Egypt.   

How do we make sense of this? Sure, the Egyptians were hospitable many years earlier, but they were also responsible for decades of slavery, abuse, and unthinkable tortures…  

We also find that when Hashem instructed Moshe to wage war against Midyan, Moshe did not personally go out to battle. Instead, he sent the soldiers along with Pinchas. The Baal Ha’Tosfos explains that Moshe felt unable to battle Midyan, since he had spent many years living there after fleeing from Egypt (as we discussed in the first Attribute). Moshe sensed a debt of gratitude, and therefore felt, in the words of the Baal Ha’Tosfos, “It is not proper for me to betray [the people of Midyan].”

This too, is somewhat difficult to understand. Midyan schemed and lured the Jewish people to sin, leading to the death of 24,000 people. As Rav Simcha Zissel Broyde questions, did Moshe not have the right to avenge what Midyan had done?

Rav Broyde explains that Moshe was not referring to the betrayal of Midyan, but rather the betrayal of the principle of gratitude. As Rabbi Efrem Goldberg writes, “If someone has helped us, then even if they subsequently turned against us, we must continue appreciating what they had done for us. Gratitude is not only something we owe our benefactor; it is something we owe ourselves.”

Rabbi Goldberg quotes Rav Hutner zt’l, who observes that the Hebrew word for “thanks” – הודאה‎‎ – also means “confession.” Rabbi Goldberg writes, “Thanking and appreciating is the humble acknowledgement that we received benefit from somebody, that we did not do everything ourselves… Gratitude is a crucial exercise in humility. And therefore, even if somebody might not still deserve our gratitude, we are not entitled to “betray” the ideal of gratitude, to deprive ourselves of the vitally important means of engendering humility.”    

Additionally, Rebbe Nachman teaches, “You are wherever your thoughts are, make sure your thoughts are where you want to be.” Rabbi Shmuel Meir Riachi therefore concludes, “A mitzvah ascends to heaven to stand before Hashem, where it is attached to the highest worlds in existence and basks in the radiance of the Shechinah… When we focus on another person’s mitzvos, we are attaching ourselves to that plain of existence, and to the nachas (pride) that the mitzvah gives to Hashem. To a certain extent, we reach that plane as well.”

While elaborating on the verse, “Hashem is your shadow” (Psalms 121:5), the Baal Shem Tov explains, “As man acts, Hashem reacts.”  When we overlook the wrongdoings of others, and instead focus on the good they have done, we arouse Heavenly mercy, bringing that Attribute of Mercy to this world.

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