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Jewish World Review
May 30, 2008
/ 15 Iyar 5768,
Man: The Crowning Glory of Creation
By
Rabbi A. Henach Leibowitz
As mortal human beings, we sometimes view ourselves as
mere cogs in the vast machinery of the universe. Constrained by
both our spiritual shortcomings and our physical limitations, we
feel that we cannot effect any meaningful change in the world, in
the lives of others, and, at times, even in our own lives. The Talmud
opens up an entirely new perspective
“And the Divine said: "I have forgiven, according to your words.”
— Numbers 14:20
After the spies returned from Canaan
with a pessimistic report, Jewry despaired of
their ability to conquer the land. As a punishment for
their lack of total trust and faith, the Divine intended
to wipe out the nation. Immediately, Moses began
to plead Jewry's case before the Divine.
The Talmud (Berachos 32a) records the conversation:
If You destroy the Children of Israel, the other nations of the world
will claim that Your strength is not supreme. They will argue that
You don't possess the power to conquer the thirty-one kings of
Canaan. The Divine assented to Moses' argument and told him,
'Moses, your words have given Me life.'
Rav Nissim
Gaon explains the Divine's cryptic reply. The Divine was telling
Moses that He agreed with Moses' view of the situation and as a
result of Moses' prayers, the Divine's power and greatness would
continue to become known to the entire world.
The Divine's words, "You have given Me life," seem to credit
Moses with the achievement of having the Divine's Omnipotence
accepted by all mankind. What did Moses do to deserve this?
Moses did not have the physical ability to accomplish this astounding
feat. He merely prayed that The Divine not take action
against Jewry and that He simply continue revealing His
might as before. Is it correct to say that Moses gave the Divine "life"
in the eyes of the world?
Our sages tell us (Bamidbar Rabbah 9:35) that
someone who causes his friend to sin is punished as if he himself
has sinned. Similarly, someone who prompts
another to perform a mitzvah (religious duty, act of kindness) is rewarded
for the performance of that mitzvah. In our
case, Moses' prayers were a pivotal factor in the Divine's decision
to lead His people into Canaan, thereby revealing His supreme
might to the world. Therefore Moses is credited with the entire
result, and is considered as having given the Divine "life" — i.e.,
eternal power and omnipotence in the eyes of all mankind — a
feat far beyond Moses' actual abilities.
As mortal human beings, we sometimes view ourselves as
mere cogs in the vast machinery of the universe. Constrained by
both our spiritual shortcomings and our physical limitations, we
feel that we cannot effect any meaningful change in the world, in
the lives of others, and, at times, even in our own lives. The Talmud
opens up an entirely new perspective. Any action we take
that even indirectly contributes to the benefit of another individual
— even a prayer that merely preserves the status quo — is
considered to have directly accomplished that benefit and all the
repercussions that result from it.
Who knows which kindness, which prayer, or what act of self-control
may be the one that tips the Heavenly scale to the side of merit?
Can we predict which small gesture will be the deciding factor
that may influence the outcome of world events? Like the operator
of a huge nuclear power plant, we can be credited with benefiting
millions of people with an action as simple as pressing a button.
On the other hand, with an equally simple improper action, we
can be held accountable for widespread misery and suffering.
If we appreciate the potential that every single deed has — to
be the crucial force that changes the lives of others and the entire
world — our role in the cosmos takes on an entirely new significance.
This realization will motivate us to live up to the Torah's
expectation of man as the crowning glory of creation.
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One of America's senior Torah sages, Rabbi A. Henach Leibowitz has been the dean of the Rabbinical Seminary of America, in Queens, New York for more than 50 years. The institution has branches and affiliates all across North America and Israel.
This article was prepared by two of the sage's disciples, Rabbi Aryeh Striks and Rabbi Shimon Zehnwirth, and excerpted from the just released book, "Pinnacle of Creation: Torah insights into human nature".
Previously:
The Divine's eternal, unconditional love
Perverting sincerity
Do 'clothes make the man'?
Divine vindictiveness?
© 2007, Mesorah Publications, Ltd.
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