You should not turn after your hearts and eyes, which you zonim /
Food For Divine Thought 1
Be’er Mayim Chaim: The temptress/ yetzer hora in Mishlei2 speaks
with a beguiling tongue: “Come and partake of my food.” Even a person who
has been minimally touched by true yir’as Hashem knows it. The conclusion is
inescapable. No one can make significant progress in serving Hashem with
ahavah and yir’ah unless he escapes the snare of coarser wants and desires.
These competing desires alter our judgment and subtly involve us in actual
aveiros. Even when they don’t, we find our minds coming back to thoughts of
those desires, deflecting from what should be loftier pursuits. Alas, this
is true even at times that we should be concentrating on davening and learning.
We might conclude, therefore, that we should become near ascetics, living as
simply as possible. We might convince ourselves that in the pursuit of
loftier levels of ruchniyus, we should purge our homes of any food other
than what we need to sustain ourselves, and eat sparsely at long intervals.
We might spurn any clothing other than what we need to cover and protect our
bodies, using rags and tatters. We might eschew anything beyond what is
prescribed by a minimalist approach to benefiting from this world.
Know, my brothers, that Hashem did not create His world to remain desolate,
but to be inhabited. 3 Whatever He created has a purpose, and
can be used to serve Him. These are meant to be enjoyed. How do we resolve
the tension between rejecting pleasures that deflect from growth, while
Here is the solution. Whatever pleasures are unrelated to our avodas Hashem
– that cannot be pursued for His sake - are indeed excessive, and must be
avoided by the person seeking significant spiritual progress. Our attitude
towards actions and items that are necessary for our avodah, however, should
be much different. We should cherish and long for the ohr Hashem that He
placed in these items. We should delight in the opportunity to take hold of
them and elevate them towards their Divine source, through proper kavanah.
When we honor Him by donning dignified clothing on Shabbos and Yom Tov as we
serve Him in the mitzvos of those days, we can take pride in them.
Thus, our pasuk conveys as additional meaning beyond the literal. The
mitzvah of tzitzis demands that we attach them to the four corners of an
article of clothing, reminding us to “remember” – that is, to be forever
cognizant of Hashem wherever we turn, and “do them,” meaning mitzvos , to
the exclusion of all else. But lest we think that we are to reject the world
of the bodily and material, the Torah adds that we should not turn after our
hearts and eyes in that which we are zonim. This word can be taken in the
sense of “providing nourishment.” In areas that our essential, and hence
part of our avodas Hashem, He wishes us to enjoy the pleasures associated
with them. What we should avoid in them is seeking those pleasures purely
for the purpose of self-gratification, which will mean enlarging and
extending our desires. The yetzer hora we cited above said, “Come and
partake of my food,” food that is unrelated to our essential avodah. When we
eat what we are supposed to eat, Hashem says, 4 “You will eat,
and you will be satisfied, and you will bless Hashem,” i.e. you will not
distance yourself from Him in the process.
Hashem showed great love for the spies sent by Yehoshua, about whom it is
written, “they came to the house of a zonah woman, whose name was Rachav,
and vayishkavu / they lay down there.” He saved them from the mistake of
their predecessors, who in our parshah argued that the fruit of the land was
dangerous. Those fruits were so rich and fat, they claimed, that the land
had to be considered as devouring its inhabitants. Alternatively, the
reasoned that people would be destroyed through consuming them, because they
would be drawn into a spiral of desire and lust.
Yehoshua’s meraglim knew this not to be true. “The land is very good!” If
those were the fruits that Hashem provided there, than those who consumed
them responsibly would be harmed neither physically nor spiritually.
Vayishkavu can be reconstructed to as based on v’yesh c”v, or “there is 22.”
Even in the house of Rachav the zonah, they did not act inappropriately. In
the arena of justified nourishment and provision for avodas Hashem, even
where the fear existed of rachav, or enlarging their dependence upon them,
they were not harmed. To the contrary, they provided a tikun for all the 22
letters of the Torah, by elevating all the sparks of holiness in what they used.
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