DIVREI TORAH ON PARSHAS BERASHIS
The Medrash says that the Malochim mistook Odom (man) for Hashem, and were about to begin saying Shira to him. In response, Hashem placed Odom into a sleep, and the Malochim realized that Odom was nothing more than one of Hashem’s many creations. What caused the Malochim to mistake man as being more than he was? Certainly they should have been able to differentiate between the two.
The Malbim explains that Malochim are true servants of Hashem, in the sense that they have to do what He wants because they have no Bechira, free will. The rest of Hashem’s creations act according to their nature, and don’t have the ability of independent thought. Man alone has free will, and is able to do what he wants, even if it is contrary to what Hashem wants. When the Malochim saw that man had free will, they assumed that, although he was not Hashem, he was, to some degree, independent of Hashem, even if he was only a minor power. Hashem responded by placing Odom into a sleep, which demonstrated that he didn’t have total control of himself, and wasn’t even an independent, minor, power.
This highlights how free will, something that most people take for granted, is a powerful tool. More than any other trait that people have, free will is what makes people different from any other creation, and the most similar to Hashem.
Just as man is defined by having free will, man is also defined by how he exercises this free will. Properly utilizing free will, like other tools with which man is empowered, supports success, whether people are building a home, or building a successful business. However, when they are used incorrectly, tools can destroy. People should never take free will lightly. Instead they should cherish their ability to make decisions, and use them as Hashem intended it.
The Malbim explains that Malochim are true servants of Hashem, in the sense that they have to do what He wants because they have no Bechira, free will. The rest of Hashem’s creations act according to their nature, and don’t have the ability of independent thought. Man alone has free will, and is able to do what he wants, even if it is contrary to what Hashem wants. When the Malochim saw that man had free will, they assumed that, although he was not Hashem, he was, to some degree, independent of Hashem, even if he was only a minor power. Hashem responded by placing Odom into a sleep, which demonstrated that he didn’t have total control of himself, and wasn’t even an independent, minor, power.
This highlights how free will, something that most people take for granted, is a powerful tool. More than any other trait that people have, free will is what makes people different from any other creation, and the most similar to Hashem.
Just as man is defined by having free will, man is also defined by how he exercises this free will. Properly utilizing free will, like other tools with which man is empowered, supports success, whether people are building a home, or building a successful business. However, when they are used incorrectly, tools can destroy. People should never take free will lightly. Instead they should cherish their ability to make decisions, and use them as Hashem intended it.
The author can be contacted at shmuelgluck@areivim.com
After Kayin’s Korbon wasn’t accepted by Hashem, he was approached by Hashem as to why he was so upset. Va’yichar l’Kayin Mi’od, Va’yiplu Ponov. This response seems contradictory. Va’yichar is anger, which conveys that Kayin believed his Korbon should have been accepted. But Va’yiplu Ponov, that “his face fell” seems to say that he was embarrassed for his failure and was asking for forgiveness.
The Malbim explains that Kayin debated whether he failed, or whether man doesn’t have Bechira (free will). Hashem’s response was that he failed, but that he could have succeeded. Hashem adds that he still has an opportunity to do Teshuva. His failure doesn’t have to be permanent.
In these few Pesukim we find people’s responses when confronting failure and guilt. When confronted with failure people react with mixed emotions, such as guilt and anger. Their defense of their self-esteem may be to become angry, even without having a right to become angry. Or it may be to challenge the legitimacy of their responsibility by saying ‘it’s not my fault” and base it on false logic. Or the guilt may be too much to handle.
People must be aware that when they think they need to defend themselves, they may respond in a contradictory and, not necessarily, honest manner. They must fight the urge to defend their actions of anger or denial of accepted truths. They must remind themselves that denying those mistakes is worse than making them. They must also remember that Teshuva is always available for those honest about what they did wrong.
When people criticize others, they must recognize that it’s natural for the others to build walls, and try to protect themselves from the reality of their actions. Instead of resenting those others for reacting the way that they do, the criticizers should choose a response that softens the need for the others to respond angrily at them. Mastering the art of criticizing without creating or increasing resistance may be difficult, but it’s a worthy, and a “must know”, skill.
The Malbim explains that Kayin debated whether he failed, or whether man doesn’t have Bechira (free will). Hashem’s response was that he failed, but that he could have succeeded. Hashem adds that he still has an opportunity to do Teshuva. His failure doesn’t have to be permanent.
In these few Pesukim we find people’s responses when confronting failure and guilt. When confronted with failure people react with mixed emotions, such as guilt and anger. Their defense of their self-esteem may be to become angry, even without having a right to become angry. Or it may be to challenge the legitimacy of their responsibility by saying ‘it’s not my fault” and base it on false logic. Or the guilt may be too much to handle.
People must be aware that when they think they need to defend themselves, they may respond in a contradictory and, not necessarily, honest manner. They must fight the urge to defend their actions of anger or denial of accepted truths. They must remind themselves that denying those mistakes is worse than making them. They must also remember that Teshuva is always available for those honest about what they did wrong.
When people criticize others, they must recognize that it’s natural for the others to build walls, and try to protect themselves from the reality of their actions. Instead of resenting those others for reacting the way that they do, the criticizers should choose a response that softens the need for the others to respond angrily at them. Mastering the art of criticizing without creating or increasing resistance may be difficult, but it’s a worthy, and a “must know”, skill.
The author can be contacted at shmuelgluck@areivim.com
When discussing the creation of man, Hashem says: V’yomer Elokim, Na’ase Odom B’tzalmeinu Kid’museinu; Let us make man in our image. Rashi explains that appearing to ask permission from the Malochim was an act of humility, which was not necessary. In teaching this lesson, Hashem is giving others an opportunity to make the error that, Chas V’shilom, Hashem is bound by the will of others. Although this may lead some people to believe that there is more than one power controlling this world, nevertheless Hashem chose to teach a lesson in humility.
Teaching a lesson to others, often brings with it new risks. Nevertheless, it shouldn’t stop people from teaching. In this case, it required Hashem to speak with humility. People have to do what is right. If doing what is right creates a new problem, a teacher will have to deal with the new problem.
To appreciate that teaching lessons is “okay” even when it creates risks, misconceptions, or false messages, is important. However, when conveying this lesson to people I’m always worried that teachers may apply it incorrectly. They may teach a lesson of minor importance at the risk, even the certainty, of students drawing erroneous, and damaging, conclusions. Teachers, who have found that students have drawn the wrong conclusions when they attempted to guide them, shouldn’t conclude that the fault necessarily lies with the students. For instance, they may teach their students a lesson that required a Rebbi to act childish, and then he complained when he didn’t receive any respect from his students. It’s possible that the teacher caused the wrong conclusion.
Teaching a lesson to others, often brings with it new risks. Nevertheless, it shouldn’t stop people from teaching. In this case, it required Hashem to speak with humility. People have to do what is right. If doing what is right creates a new problem, a teacher will have to deal with the new problem.
To appreciate that teaching lessons is “okay” even when it creates risks, misconceptions, or false messages, is important. However, when conveying this lesson to people I’m always worried that teachers may apply it incorrectly. They may teach a lesson of minor importance at the risk, even the certainty, of students drawing erroneous, and damaging, conclusions. Teachers, who have found that students have drawn the wrong conclusions when they attempted to guide them, shouldn’t conclude that the fault necessarily lies with the students. For instance, they may teach their students a lesson that required a Rebbi to act childish, and then he complained when he didn’t receive any respect from his students. It’s possible that the teacher caused the wrong conclusion.
The author can be contacted at shmuelgluck@areivim.com
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