Why am I here and what must I do?

Secular academia relies solely on natural, observable phenomena to explain the universe. G-d, being outside the realm of empirical, laboratory-tested evidence, is therefore omitted. This method of education, espoused by the likes of Spinoza, Darwin, and others, has enormous ramifications on one’s weltanschauung, or world view. Judaism’s view of reality is anathema to this. 

Judaism says that nothing is random or accidental. That everything, every molecule and atom in the universe, is guided by Divine Providence; that every situation is designed and configured by G-d for a purpose. Nothing is a coincidence or happenstance. 

Given therefore that one finds oneself where one is for a reason and purpose, the obvious and logical question to ask is, “Why am I here and what must I do?” The latter “what must I do” is the obvious follow-on question because G-d created us not to be bystanders and observers, but to be partners with Him in affecting outcomes in creation. G-d constructs the situation for a Divine purpose and we act in it to fulfil it. 

This idea of confronting a situation by asking, “What is it that I am being called on to do here?” is depicted emphatically in an episode in the story of Noah. Noah had become paralytically inebriated and was shamefully exposed. Scripture says one of his sons, Cham, “saw his father’s nakedness”, while the other two sons, Shem and Yefes, did not. They walked in backwards towards Noah so as not to see his nakedness (“and his nakedness they did not see”), and they then covered him. 

Cham here depicts not living consciously with the question of “Why am I here and what must I do?” Shem and Yefes do and demonstrate this idea perfectly. They recognise that they are placed in a situation for a moral duty to be performed. Instead of using the situation for their own personal satisfaction – as did Cham, indulging in his father’s nakedness – or being indifferent, shrugging their shoulders and moving on, they acknowledged the providence in their being there and hence responded to the challenge presented. 

This idea is again clearly demonstrated in this week’s portion as Pinchas sees the openly brazen immoral act taking place amid the camp by Prince Zimri of the tribe of Shimon as he cohabits with the Midyanite woman Kozbi. 

Pinchas notices that no one has acted against this and, after calling out the problem to Moses and realising the paralyses of others, he takes action for which he is subsequently lauded and praised. 

The Rebbe, both in the episode of Noah and in that of Pinchas, teaches that in G-d’s world when one sees something, one needs to ask, “What am I being called upon to do here?” 

The convenient thing is of course to remain idle, or walk away, or excuse one’s involvement because “someone else will do it”. Living consciously with the question of “Why am I here” means recognising the impetus to action. 

• Rav Ilan Herrmann, Soul Workout outreach organisation