Inspirational Moment

“Usefartem lochem mimacharas hashabbos … sheva shabbasos temimos tiheyenah – You shall count for yourselves – from the morrow of the rest day …. seven weeks, they shall be complete.” (Vayikra 23:15)

The medrash tells us that Bnai Yisroel

“Usefartem lochem mimacharas hashabbos … sheva shabbasos temimos tiheyenah – You shall count for yourselves – from the morrow of the rest day …. seven weeks, they shall be complete.” (Vayikra 23:15)

The medrash tells us that Bnai Yisroel complained to Hashem when yetzias Mitzrayim was not immediately followed by kabbolas haTorah. However, since Bnai Yisroel had sunk to the 49th level of tumah while they were in Mitzrayim it was mandatory that they first disassociate from the impurity and evil that tainted them. Each day that they counted in anticipation of kabbolas haTorah represented an ascension in their level of preparedness for this momentous event.

Thus, the counting of the days of sefirah demonstrates an eagerness and excitement on the part of Bnai Yisroel, each year, in expectation of reliving matan Torah. In fact, the mitzvah of sefirah -- counting sheva shabbosos temimos steadily and without interruption -- encompasses a profound and basic hashkafah of our faith. Our nation is mandated to look forward, ever hopeful and positive, rather than lamenting over past mistakes and failures, or becoming weighed down by previous disappointments or setbacks. The mere act of counting the sefirah reflects and reinforces this important principle that guides our perspective, our mission, and our lives.

Similarly, when Lot and his family were saved from the destruction of Sodom and Amora, the Torah tells us that Lot’s wife looked back and became a pillar of salt. The Slonimer asks: Why did Lot’s wife deserve such a severe punishment for looking over her shoulder? He explains that Hashem was providing an opportunity for a fresh beginning in life, the wherewithal to turn over a new leaf, and Lot’s wife chose to have another look at her past, to reconsider what she was leaving behind. She was reluctant to look forward to the future.

An individual’s unwillingness to separate from the past can certainly impede his future success. The Torah true philosophy discourages focusing on one’s earlier errors, his debacles and fiascos. No matter how many unsuccessful attempts a person has made to accomplish something, he should continue to persevere in his efforts. He should always look forward with hope and anticipation that he will triumph and be successful.

It is this faith and hope that saved the wife of Ovadiah. We learn (Melachim II, 4) that when Ovadiah died his wife was left penniless and the creditor wanted to take her two sons for slaves to cover the outstanding debts. The Rdak tells us that she came crying to Elisha the Navi 265 times before he actually gave her the advice and provided the miracle which enabled her to sustain her family. The Rdak explains that the reason Ovadiah’s wife was not helped immediately is because her faith and trust in Hashem and the future was being put to the test.

A young man from a neighboring community called to make an appointment with me, stating that the matter was rather urgent and he needed to take care of it before Shabbos. We exchanged some small talk, and then the young man became silent and a look of pain crossed his face. He confessed that he didn’t consider himself a good Jew. He had committed an aveiroh and it was causing him great discomfort.

His distress was exacerbated because as the gabbai in his shul, he stood in proximity to the sefer Torah as it was being read every Shabbos and felt like a hypocrite studying the holy words of the Torah while he was aware that he had transgressed that very Torah. Therefore, explained the young man, he wanted to notify the board of the shul before Shabbos that he was resigning his post as gabbai.

“So what is your question to me?” I asked.

He said that since he could not divulge this information to anyone else, he just wanted someone to know that his intent was pure, and that he was not resigning because he was lazy. He was seeking validation rather than advice.

On the contrary, I chided him. “Maalin b’kodesh v’ein moridin – we ascend in matters of holiness; we do not descend.” If he would give up his job as gabbai he would be further severing his relationship with the Torah chas v’sholom. His failure in the past to adhere to the commandments of the Torah should not discourage him and alienate him. Rather, he should insightfully allow the letters of the Torah scroll to permeate his neshamah and to instill him with a positive hashpa’ah (inspiration).

The young man looked at me incredulously. “How could a lowlife be given such latitude?” he asked. I explained that his neshamah was not a “lowlife”; it was the neshamah shenafactah bi – the soul that Hashem breathed into the person, and he had the prerogative to elevate it higher. So, I said, if he was seeking my consensus with his decision to resign I would not give it to him. But if he wanted a bracha I gladly blessed him to remain with the sefer Torah till 120.

Had he continued to perseverate on his past, I don’t know how religious he would have remained. But he chose to resist that urge and instead looked ahead towards the possibility of a brighter future. Boruch Hashem, he was able to remain within the fold of Klal Yisroel and to raise a beautiful family dedicated to Torah and its ideals.