Inspirational Moment

The Haggadah states: “The Torah speaks of four sons, one wise, one wicked …” HaGaon Rav Yisroel Lubchansky asks: Why does the Hagaddah identify the son as a chacham-- wise? It would seem that the title of tzaddik, as the opposite of rosho, would be more appropriate.

Chazal tell us in Mesechta Tamid 32a

The Haggadah states: “The Torah speaks of four sons, one wise, one wicked …” HaGaon Rav Yisroel Lubchansky asks: Why does the Hagaddah identify the son as a chacham-- wise? It would seem that the title of tzaddik, as the opposite of rosho, would be more appropriate.

Chazal tell us in Mesechta Tamid 32a, “Who is truly wise, one who sees what will happen in the future.”

The Alter of Kelm states that Chazal’s use of the word “sees” indicates that the wise person not only thinks about and contemplates the outcome of his actions, but actually visualizes – sees in his mind’s eye -- the consequences of his deeds.

The Tshebiner Rov adds another facet to this thought, alluding to the gemara (Nedarim 30b), which discusses an oath that is made to abstain from that which doesn’t yet exist, i.e. an unborn calf. The Tshebiner Rov explains that some people actually perceive the future as already existing in the present, unlike others to whom the future is a nebulous haze. To the person who is wise, that which exists in the present, and that which shall be in the future, converge as one.

In addition, states the Yosher Mesilah, one needs to “see” his deeds as well as the path along which his endeavors will take him. The deed, in and of itself, may be good; however, he may observe, upon reflection, that its direction will ultimately lead him astray.

In fact, the Kochvei Ohr comments that if one was indeed able to deliberate with a clear mind, concentrating on the Yom HaDin and the rewards or punishments decreed upon each individual at that time, he would then have no need to study any mussar seforim. However, in truth, we all become so preoccupied with our daily concerns that we are unable to completely focus on this concept. It is, therefore, incumbent upon us to engage in the inspirational study of mussar, because one who is vigilant in picturing the future as it relates to himself and his deeds will be better equipped to refrain from doing an aveiroh.

Rabbeinu Yonah explains in Shaarei Teshuvah that man’s urgent desire for something is what prompts him to do wrong, for example to steal a piece of bread because he is hungry. Although he is understandably aware that he may very well be brought to justice down the road and be penalized more than the stolen piece of bread is actually worth, he nevertheless commits the offense. The reason, concludes Rabbeinu Yonah, is because he did not in fact visualize the retribution in a concrete and real manner.

Similarly, the mishnah states (Avos 3:1) “Look at three things and you will not come into the grip of sin: Know from where you came, where you are going, and before Whom you will give justification and reckoning.”

The chachamim used the loshon of “histakel – to look,” rather than “to reflect”. The reason is because we are obligated to look at life from a Torah perspective, and to see it as if it was clearly in front of us.

That is how the tzaddik became a chacham. The rosho, however, is not interested in looking. He acts impulsively, in the here and now.

This is one of the distinguishing characteristics of our gedolei Yisroel, describes R’ Yecheskel Abramsky. They can look into the distance, and they can see more than the other people. The nation of Israel consults with its Torah leaders, like a person who can’t see from far and asks his friend, “Can you see that over there? Can you read it for me?”

It was during 1948, after the Arabs had captured the Old City, and the Yidden had been taken into captivity, including the Brisker Rov and his family.

Suddenly the phone in his home rang, and the person on the other end stated he was calling on behalf of the Israeli government. They had run out of ammunition, and they were considering forfeiting Yerushalayim and offering to negotiate with the Arabs.

The Brisker Rov responded, “What will you say to them? That you want peace? They will realize that you are greatly disadvantaged. When they hear that they will kill out all the inhabitants of the city. Do not say anything to them at all.”

The government listened to the advice of the godol. That day there was no fighting at all; the guns were silent. The Jews couldn’t fight because they actually had no ammunition to use.

The next morning a tremendous arsenal of ammunition was sent through the Czechoslovakian government, and the Jews were once again well equipped to fight the war.