Author: Rabbi David Krishef

Psalm 128

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“May you see your children’s children.” (128:6)

Leaving aside the rich and deep Jewish conception of the eternal soul, life in heaven, and the resurrection of the messianic era, what many of us want is to see our legacy in our lifetime in the form of children, grandchildren, and even great-grandchildren, if we are blessed with longevity. However, just as we learned, while raising children, not to expect that they will be carbon copies of ourselves, we need to remember that our grandchildren might not have the same interests and passions for business, community support, and institutions as we do. We can only hope to be blessed to see our genetic legacy and that they perpetuate our basic values for their grandchildren.

Divre Harav – November/2017

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[Rabban Gamliel says,], “Make God’s will into your will, so that God will make your will into his will. Nullify your will on account of his will, so that he will nullify the will of others for you.” Pirke Avot 2:4

Rabban Gamliel may be responding to the teaching of a sage from generations earlier, Antigonus of Sokho, who said, “Do not be like servants who serve the master in order to get a reward, but rather be like servants who serve the master with no expectation of reward.” [Pirke Avot 1:3] One proposes altruism as the guiding value, and the other proposes utilitarianism as the guiding value.

Although both sages are speaking of our relationship with God and attitude towards doing mitzvot, I suggest that part of the purpose of mitzvot bein adam la’Makom, mitzvot directed towards God, is to teach us the best way to behave towards our fellow human beings, other creatures, and the environment in which we live. Therefore, the ideal that Antigonus presents, that of a life of pure altruism, could also apply to doing acts of love for other people without expectation of reward. While a beautiful philosophy, it is not realistic. Most of us, much of the time, expect that when we do something for someone, that we will get something out of it. Perhaps it makes us feel good to help others. Perhaps we hope that we’ll get a favor back in return someday. Perhaps we hope that going above and beyond and treating customers well will result in more business in the future.

So Rabban Gamliel responds with his instructions for how to behave towards someone you love. If they have a desire, you should have the same desire. And there is nothing wrong with hoping that when you want something, that the person you love will want the same thing. The same thing applies to things that we don’t want – we want the person we love not to want them either. He suggests a very practical, utilitarian, philosophy. I’ll scratch your back because I want you to scratch mine.

There are problems with both philosophies. As I suggested, it is very difficult to maintain pure altruism, and holding this as an ideal discourages expressing of gratitude. By this, I mean that if I believe that your motivation ought to be pure, then I also might believe that you neither want nor need thanks or recognition for what you do for me. And regarding Rabban Gamliel’s approach, it is unreasonable to expect that two individuals (or a human being and God) can ever be so closely aligned that we get everything we want from the other.

The teaching texts of Judaism include both sages because life is a mixture of both philosophies. Sometimes, we do things for others because we know it is the right thing to do or because we love them, and sometimes we do things because we want or expect something in return. As in so many other areas of ethics, the goal is to find balance in the golden mean.

Hebrew Words of the Month:

  • • Makom – place. Also, a name for God, probably derived from the association of God with a sacred place like the Temple.
  • • Ha-Kadosh, barukh hu – “The blessed Holiness,” more often translated as “the blessed Holy One.” Some scholars believe that the original form of this appellation for God was Ha-Kodesh, barukh hu. Kodesh is a participial noun, referring to the place of holiness, the Temple.
  • • Ratzon – will or desire.

Psalm 127

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“Eaters of the bread of anxiety …” (127:2)

Without a doubt, it is true that sometimes things go horribly wrong. Most of the time, however, things sorts themselves out and come out right in the end. People who suffer from unreasonable anxiety, however, obsessively search out and find reasons to be anxious, they consume anxiety the way a person with an eating disorder consumes calories. The solution to calm nervousness and panic is generally not self-control alone. Patterns of behavior, when eating disorders or panic disorders, at the very least require the hard work of unlearning deeply rooted patterns of behavior.

Psalm 126

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“Our mouths shall be filled with laughter.” (126:2)

Judaism can a religion filled with the memory of tragedy, but nonetheless embraces “worship Adonai with gladness” as a fundamental principle, not only as a mode of prayer, but also as a way of life. Facing hardship with a positive attitude and trying to find laughter within pain is the reason that Jewish comedy is powerful. The ability to find humor in the presence of uncertainty, danger, and even evil, is a precious ability to cultivate. Jews cope with Pharoah and Haman by filling their mouths with laughter at the Seder and at Purim and, sometimes, can even laugh at Hitler.

Psalm 125

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“Do good … to the good.” (125:4)

It ought to be self-evident that we should treat good people with kindness. But shouldn’t we go a step further? We should treat people well even if we don’t know whether or not they are good. And once we’ve established this, why stop there? We should treat people with kindness even if it appears they are selfish and don’t care about others, following the principle of dan l’khaf zekhut, judging people favorably. Just because they appear not to care doesn’t mean that there isn’t a reasonable justification for their behavior. So — “do good to the good and the apparently no-so-good alike,” and we will be better people for doing so.