Be the solution
While the highlight of this week’s parsha is undoubtedly the revelation of Hashem at Mount Sinai, the preceding narrative shouldn’t be ignored.
Yitro, Moshe’s father-in-law, observes how the masses would wait in line to have matters adjudicated by Moshe (and don’t we know how Jews love to queue!) Yitro criticizes Moshe, “What you are doing isn’t right! You will surely wear yourself out and these people as well. The task is too heavy for you; you cannot do it alone!”
But here’s the crux! His words don’t end there. He continues, “Therefore, develop various levels of judges to assist you.”
Yitro doesn’t just criticize. He offers a solution.
It’s a unique person who identifies a problem and thereafter, immediately seeks the solution.
In communal life – so my colleagues tell me – there will always be those who will verbalise the problem (often exaggerating it as well). Let’s be honest, it doesn’t take tremendous insight, sophistication, or aptitude to see problems. Problems exist, and they are often there for everyone to see. But how many of those people will just as eagerly and readily offer up solutions? Very few.
Of course, this isn’t only at communal level. We live in a world where people enjoy pointing out all that’s wrong in others. In Parliament, the seats of the opposition are always the more comfortable ones.
Yes, Yitro criticizes, but he offers a solution. He ensures that the negative is immediately followed by the positive.
Perhaps this is the reason our parsha, which records the historic and transformative event of Hashem’s revelation to His people on Mount Sinai, doesn’t bear a name more suited to this event such as Matan Torah (the giving of the Torah) or Aseret Hadibrot (the ten utterances), but rather the name Yitro.
Yitro merits this reward for the important and timeless lesson he teaches. Anyone can criticize and point out faults, but that doesn’t resolve the problem. If one sees the problem, one should try equally hard to see the solution.
In a world that tends to be problem-oriented, let’s strive to be solution-oriented. Perhaps we can go one step further, to be solution-committed. Not only should we devise the solution, we should strive to be part of its active implementation.
Though I have focused on the qualities of Yitro, let’s not forget the lesson taught by our great teacher, Moshe Rabbeinu. If we receive positive criticism, let’s be humble enough to implement it, and gracious enough to say, “Thank you”.
Wishing you and yours a wonderful and safe Shabbos!
Our sages teach of the obligation of every Jew to ask, “When will my actions reach those of our illustrious patriarchs and matriarchs?” We see the prototype of kindness at the beginning of this week’s Torah reading, when Abraham and Sarah display remarkable hospitality towards three strangers travelling through the desert. Abraham bows down to each of them, and presents a more elaborate banquet than Bill Gates served this week at his daughter’s wedding – each guest received his own tongue. Why was this necessary? One tongue would have been sufficient. Why does Abraham go to such lengths to make each of the guests feel like a king? What motivated Abraham’s behaviour?
The Midrash describes Abraham’s meeting with Sheim, the son of Noach. Abraham asks Sheim, “What did you and your family do for the year you were in the Ark?” Sheim answers, “We were all involved with the kindness of feeding the animals 24/7”. Abraham realised that the foundation of the new world G-d was starting was kindness – olam chesed yibaneh (the world is built on kindness). Hashem’s training for the people who would build this new world was constant acts of kindness.
Abraham reasoned that if Hashem valued the kindness done to animals in the Ark, how much more so would he value it when the kindness was done to human beings who are created betzelem elokim (with a spark of the divine). Avraham clearly saw the fingerprints of the creator in the world. He saw the spark of Hashem in himself, and he was then able to see the spark of Hashem in others. Only those who recognise their own G-dly soul will recognise it in the human beings around them. Avraham and Sarah’s kindness wasn’t simply to help those less fortunate than themselves, they saw the divine spark in every human being, and they treated their guests like royalty, impressing upon them their own self-worth and uniqueness. Their kindness was designed to uplift people, to raise them up to recognise their inner greatness.
This is different to how most of us see others. We usually have zero tolerance for those who are slightly different to us in any way. We need to follow the example of our patriarchs and matriarchs in doing true acts of kindness by seeing G-d’s presence in the world, identifying the divine spark in ourselves, and recognising it in others.
In the brave steps of Abraham
In this week’s Torah portion, Lech Lecha, we read about the first Jew, Avraham, who resisted the tide of paganism, idolatry, and immorality. Society had moved away from monotheism and Avraham’s beliefs were ridiculed. However, Avraham stayed the course and in spite of great personal risk and at the cost of ostracism from his family, he spread the belief in one G-d.
The portion opens with G-d giving Avraham a direct command to travel out of his homeland and away from his family in order to spread his newfound message. G-d’s command to Avraham in this verse can additionally be seen as a command to us to leave the comfort of our insular lives and venture out to the world at large to transform it into a G-dly place.
While we may be satisfied by staying within the safe confines of the Judaism that we have grown up with, it’s no recipe for growth. G-d therefore tells us that if we enter the real world, our full inner potential will be realised, and our true, best selves will come to the fore.
Fighting the prevailing attitudes of the day has never been easy, but as Jews, we can be reassured that our forefathers have travelled this path before us. The Midrash teaches that “the actions of the fathers are a signpost for the children”. Another translation of the word siman or “signpost” is “empowerment”, and the Midrash teaches us that by risking their lives to spread the belief in one G-d, our forefathers made it easier for us to follow their example.
At this time of year, when we have hopefully been inspired by a month of festivals and are thinking about moving forward in our Judaism, we can be confident that we are following the advice of tried and tested authorities all the way back to Avraham.
My kind of hero
The world loves a hero. Every season, Hollywood invents new superheroes to fill the box-office coffers. Today, we even have a Jewish girl as the latest superhero. Now, superheroes are fantastic, but you’ve got to admit, they’re over the top, rather otherworldly and, realistically speaking, out of touch and out of reach. We can fantasise about flying through the skies in our capes, climbing skyscrapers with our webs, saving the world, or rescuing damsels in distress, but at the end of the day, it’s nothing more than wistful daydreaming. What bearing does it have on me and my life, me and my problems? Not much.
That’s why Noah always appealed to me. He comes across as a real-life hero, real in the sense of being human rather than superhuman and therefore realistically possible to emulate.
Rashi describes Noah as a man of small faith who had doubts whether the flood would really happen. He didn’t enter the Ark until the rains started and the floodwaters pushed him in. That explains why some people look down on Noah, especially when they compare him to other Biblical giants, like Abraham or Moses.
Personally, this is what makes Noah my kind of hero. He’s real. He’s human. He has doubts, just like you and me. Noah is a regular guy, plagued by doubts, and struggles with his faith. Which is precisely what makes him a hero. Because the fact is that, at the end of the day, his personal uncertainties notwithstanding, Noah does the job. He has faults and foibles, but he builds the Ark, shleps in all the animals, saves civilisation, and goes on to rebuild a shattered world. Doubts, shmouts, he did what had to be done!
Noah could easily be the guy next door. He is one of us. His greatness is, therefore, achievable. It’s not “pie in the sky”. His heroism can be emulated. If Abraham and Moses seem the superhero types too far-fetched for us ordinary mortals to see as practical role models, then Noah resonates with realism. After all, he had his doubts too, just like you and me.
There is an old Yiddish proverb that nobody died from an unanswered question. We can live with unanswered questions. It’s not the end of the world. The main thing isn’t to allow ourselves to become paralysed by our doubts. We can still do what must be done, in spite of our doubts.
Noah, the reluctant hero, reminds us that you don’t have to be fearless to get involved. You don’t have to be a tzaddik to do a mitzvah. You don’t have to be holy to keep kosher, nor do you have to be a professor to come to a shiur.
His faith may have been shaky. Perhaps he was a bit wobbly in the knees. But the bottom line is, he got the job done. My hero.
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