Page 36 - HaMizrachi # 23 Sukkot Simchat Torah 2020 USA

HOLIDAY READING

Rabbi Zev Leff

The Blessing of Self-Knowledge

he Sages tell us that Ya’akov (Megillah) as to whether the provinces for having been informed he was cre-
wished to reveal the keitz, the of Hodu and Kush were at opposite ends ated in G-d’s image.” Self-knowledge
Ttime of the final redemption, to of the world, or right next to each other. of one’s abilities and talents, as well as
his sons, but it was concealed from him. The Vilna Gaon explains that both are one’s shortcomings and limitations, is
So he blessed them instead. true, for any two points on a globe that the greatest blessing. It enables us to
are next to each other when traveling realize our Divine mission in this world.
The Midrash gives the following anal- eastward are at opposite ends of the
ogy. A confidant of the king was dying world when traveling westward. Hence Ya’akov realized the ultimate redemp-
and called his children to his bedside to if a point on the globe is only seen as tion depended on the development of
reveal the royal secrets the king had con- a point, it is insignificant, but if it is his sons’ potential. Rather than reveal
fided to him. As he was about to begin, seen as the beginning of a far-off end, it the deadline for redemption, he opted
he saw that the king too was standing encompasses an entire world. to bless them with self-knowledge that
at his bedside. Instead of his intended could help them bring the redemption at
message, he immediately substituted an Talents, abilities and capabilities are a much earlier date. In this vein, knowl-
exhortation to his children to be careful points of potential. But if they remain an edge of the capabilities they possessed
to honor the king properly. Similarly, end in themselves, they are insignificant was itself a blessing.
Ya’akov wished to reveal the secrets of points. The soul cries for the failure of
Mashiach, but saw the Shechina at his these points to grow and traverse entire The Midrash relates that every person
bedside and substituted the blessings worlds. has various names: the one G-d gives
out of embarrassment. him, that which his parents give him,
The development and perfection of this the name he is called by his friends, and
This Midrash seems to imply that world depend on the realization of each above all the one he earns for himself.
Ya’akov did not forget the keitz but Jew’s individual potential. It is in this Everyone is endowed with a variety of
simply suppressed it due to embarrass- perspective that the world was created talents and skills. Some are directly
ment. Further, how do Ya’akov’s bless- for the names of the Jewish people. endowed by Heaven. Some are the result
ings compare to an exhortation to obey of heredity and environment. But the
the king and honor him? The confidant reflected that if he told most significant are those that come
his children the king’s mysteries, they by virtue of developing and actualizing
The Talmud (Yoma 20b) says that prior would know this information only sec- one’s potential.
to death, the soul gives a scream that is ondhand. But if he could inspire them
heard from one end of the world to the to be careful in honoring the king, they As we end the Torah, may we strengthen
other. Rabbi Chaim of Volozhin explains would merit to become confidants of ourselves to develop the unique poten-
that before one passes from this world, the king themselves and hear his secrets tial inherent in our names for the fur-
G-d shows him a picture of what he firsthand. Similarly, Ya’akov wished to therance and enhancement of Torah and
could have been had he developed all reveal the keitz to his children. But the Jewish people, and thereby bring the
his potential and contrasts it to what he after realizing their inherent potential, Final Redemption speedily in our days.
actually achieved. When the soul sees he chose to impart to them that which
the chasm between these two images, would obviate the keitz and bring the
it screams. redemption closer.

Why is that scream described as going The greatest blessing one can bestow is
“from one end of the world to the other to enlighten another and acquaint him
end,” and not “from the beginning of the with himself. The Mishnah (Avot 3:18)
world to the end”? There is a dispute says: “Man is precious, having been cre- Rabbi Zev Leff serves as the Rav of Moshav
between Rav and Shmuel in the Talmud ated in G-d’s image, and even more so Matityahu.

36 |