by Rabbi E. Tauger
Cheshvan
A Month of Material Blessing In the land of Israel
Cheshvan is singled out as the month in which we pray for rain. Historically, it is also associated with rain, for it was in this month that the flood began. Geshem , the Hebrew word for rain, is also connected with the word gashmius, meaning "material substance." Since the economy of the land of Israel was based on agriculture, rain was the basis of all material success. Even in our prayers today, we associate our request for material well-being with requests for rain.
Where the Spiritual Meets the Material
There are certain religious approaches that downplay the importance of material prosperity. They extol poverty and view earning money as a necessary evil. Certainly, someone must do it. For if no one does, people will not be able to survive. But, these approaches claim, this is not where man should invest his energies. Man was given intellectual and spiritual gifts and it is in the expression of these powers that he can gain fulfillment. So, they continue to argue, let him get by with as little as possible, and focus his energies on where he can make a truly human contribution.
This is a very restrictive way of looking at man's potential. Certainly, man's uniqueness lies above the neck, but if G-d wanted us to be angels, He would have created us as such. The fact that He made us mortal, giving us a body and causing us to live in the material world indicates that He wants us to invest our energies in that realm, perfecting it and bringing out its positive qualities.
This concept, simple as it seems, is revolutionary in nature. For many people appreciate material existence as the fundamental reality. For them, that is what life is all about. Some may also acknowledge a dimension of spirituality, but this is an afterthought. They live in the material. Since they can't deny G-d's power, they acknowledge Him from time to time, but the focus of their energy is elsewhere.
Others, as above, direct their attention to the spiritual. To whatever degree possible, it is in this sphere that they wish to invest their spirit and power.
And Judaism teaches that, of course, the spiritual is important, but not as an end in its own right, but rather as a means to bring the world to its desired state. G-d created the world so that He would have a dwelling, a home. Just as in the human sphere, it is at home that a person lets loose and reveals his personality; so, too, it is in our world that G-d will reveal Himself.
But G-d has left the job of making the world His dwelling to man. Our spiritual energies should thus be directed towards generating awareness of Him within this material setting.
An Environment of Health and Well-being
For that purpose, material prosperity is significant. Just as in a personal sense, to quote Maimonides, "a person cannot understand or possess any knowledge of the Creator when he is ill"; so, too, in a larger sense, when mankind is struggling with hunger and with difficulty, it is hard, almost impossible, to think about shouldering one's spiritual mission. Perhaps for that reason, when describing the Era of the Redemption, Maimonides states: "In that era, there will be neither famine nor war, neither envy nor competition for good things will flow in abundance and all the delights will be as freely available as dust. The occupation of the entire world will be solely to know G-d."
Why will mankind be able to focus its attention on knowing G-d? Because of the peace and prosperity that will prevail throughout the world.
Synergy, Not Competition
Maimonide's words also provide us with insight on how to reach such a desired state. By anticipating the Redemption and living in its spirit at present, we can precipitate and hasten its becoming a full-fledged reality. Similarly, with regard to the matter at hand: By ridding ourselves of envy and competition that stems from greed, we can create the backdrop for the spiritual harmony of the Era of the Redemption.
The two thrusts go hand in hand. Just as prosperity will provide a person with spiritual fulfillment, spiritual fulfillment can lead to prosperity. For the inner equilibrium with which spiritual fulfillment endows a person enables him to reach material success.
Until recently, these would have been considered fine words for a sermon, but divorced from reality. Today, however, these concepts are echoing throughout the business world. Instead of the dog-eat-dog competition that characterized previous generations, at present, corporations are focused on synergy, each one building on the other's strength. Technologies are being shared and firms that previously slugged it out against each other are working together to reach more comprehensive solutions to enhance man's living conditions.
In previous generations, people would operate from the fundamental premise that there is not enough cake to go round. So if another person received a piece, that means there would not be enough for him. Now, we are realizing that the cake is big enough for everyone; it's we who were small. And moreover, staying small mentally will keep a person small professionally and prevent him from realizing the manifold opportunities that are presently available.
Simply put, there is enough for everyone, and the way everyone will receive more is by utilizing the advantages possessed by their colleagues. The way to true success is not by grabbing and trying to get what the other person has, but by viewing the other person as an ally and working together to achieve benefits not just for themselves, but for others as well.
Making the Future Present
These concepts have ramifications on many realms. For example, today, the elimination of hunger is not a dream. It is a goal that is within our reach; the world makes more food than it consumes. Why are there hungry millions today? Not because we can't feed them, but because we don't want to. We cannot prevail on ourselves to stop the petty rivalry and friction that prevents these resources from being distributed. But the trend is changing. Knowledge, the force that gave us the potential to attain such prosperity, is spreading with the speed of a semiconductor. And as people gain knowledge, they will find their place in the generation and flow of our abundant resources. As they do so, they will bring bounty not only to their own selves, but to society at large, and lead to the ultimate good, both material and spiritual, that will characterize the Era of the Redemption.
Telling Tales
Although material prosperity is important, as the following story indicates, it should not be considered as the be all and end all of our lives.
At the turn of the century, Reb Shmuel Gourary was a successful businessman whose enterprises brought him into contact with many chassidim from Poland and Galicia. Once after a contract was negotiated, he and a group of several chassidim, each following a different Rebbe, sat down to talk. Each told a story of a miracle his Rebbe had performed.
The other chassidim had impressive stories, relating how their Rebbeim had helped heal the sick, bless the childless with offspring, and bring about financial success. When Reb Shmuel's turn came, he told about an investment he had made in the forests of Russia. He had hesitated to make the investment, for a substantial sum was required and there was a great risk that the onset of the Russian winter would delay the timber from ever reaching its destination downstream. On the other hand, he stood to make a hefty profit. He consulted the Rebbe Rashab who told him to go ahead and invest.
From the beginning, problems began to arise: the cost of labor rose, and the quality of timber was not as high as expected. On several occasions Reb Shmuel asked the Rebbe if perhaps he should pull out, accept whatever losses he had suffered, but still save something. Each time, the Rebbe told him to persevere.
Finally, as they were preparing to ship the logs downriver, a cold spell hit and the river froze. That was the end; by the spring, the timber would be almost useless.
"So what's the miracle?" Reb Shmuel's listeners asked.
"The miracle is," he replied, "that I remained a chassid. I trust the Rebbe and know that this was for my own good. Had this happened to any one of you, you would probably have gone looking for a new Rebbe."
In Chabad, the connection with a Rebbe is an all- encompassing one. It does not depend on "what the Rebbe has done for me," but is rather a deep, inner bond, based on the realization that the Rebbe can guide every facet of a person's development.
Torah readings of the month
Parshas Noach
Our Sages explain that Noah lived an insular existence. 120 years before the flood, G-d told him to warn the people of his generation of the impending retribution and motivate them to improve their conduct. So what did Noah do? He began building the ark. If anyone would ask him why, he would explain: "The world is filled with corruption; this has enraged G-d, and He is going to bring a flood." But Noah did not extend himself and seek out people to communicate the warning to them. At the end of these 120 years, it was only Noah, his sons, and their wives, who went into the ark. Obviously, the message had not gotten very far. For this reason, our Rabbis explain, the prophets call the flood "the waters of Noah," implying that to a certain extent, the flood was Noah's fault. For although he didn't do anything to cause the flood; he wasn't successful in stopping it. And as a leader he should have been.
A leader is not supposed to be merely a model of excellent conduct. A leader should lead; he should take people with him. Noah, by contrast, was very happy to go into the ark together with his family. We are all leaders. In our homes, in our workplaces, and in our communities, we all have positions of influence. We all have positive qualities, and there are others with whom we should share. Will we resign ourselves to polishing only our small corner of the world? Or will we take an active part in spreading that light to others?
Parshas Lech Lecha
This week's Torah reading concludes with Abraham's circumcision. That act established a covenant with G-d perpetuated by Abraham's descendants. Moreover, that covenant does not involve otherworldly spirituality. On the contrary, the covenant is "in our flesh," effecting our physical person. And with which part of the body is the covenant established? With the organ that is the source of our greatest sensual pleasure. Implied is that there is no element of our existence that cannot be bonded to G-d. We can connect every dimension of our experience with Him.
Parshas VaYeira
With regard to the time during which Avraham lived in the land of the Philistines, this week's Torah portion tells us: "And Avraham planted an eshel, a tamarisk tree... and there he called in the name of G-d, L-rd of the world" - i.e., he publicized G-d's presence. The Talmud extends the interpretation of the Hebrew word eshel, stating that eshel refers to an inn. Besides fruit, Avraham gave wayfarers bread and meat, drink and lodging. Avraham did not content himself with providing bread, salt and water, so that his guests' basic needs would be met. He did not provide only the bare minimum; he gave his guests items which brought them pleasure: fruit, wine, delicacies and lodging; and gave them also a court to resolve their difficulties. And for whom did he do this? For absolute strangers. This teaches us a lesson. Within the heart of every Jew has been implanted the attribute of charity and the desire to perform deeds of kindness. This is our heritage from Avraham our Patriarch - not merely to provide other people with the bare necessities, but rather to enable them to derive pleasure - material and spiritual - from their lives in this world.
Parshas Chayei Sarah
This week's Torah reading describes Abraham as being "old, advanced in years." The Midrash explains that there are some men who are old, but who do not appear advanced in years, and others who appear advanced in years, but who are not old. Abraham's advancement in years paralleled his age. On a simple level, the Midrash is speaking about physical appearance: There are some older people who look young and some younger people who look old. But there is a deeper point to the teaching of the Midrash: Often people function on a level of maturity far below their chronological age. What it says on the person's passport is one thing, but the degree of intellectual and emotional development he shows may be something else entirely; he might be a white-bearded child. Abraham, the Midrash teaches, grew as he aged. His personal and spiritual development went hand in hand with the passage of time.