By Rav Reuven Taragin
Previously, we explored the fundamental belief that Hashem controls everything that happens to a person, and some of the ramifications of that reality. The fact that Hashem determines what happens in the world, and in our lives, means that we should be reflective about our experiences. We should realize that these events are planned, not random.
Reflective Leadership
Moshe Rabbeinu had this perspective. The Torah notes that upon seeing a bush that was burning without being consumed, Moshe went to investigate further (Shemot 3:2-5). Many others saw the bush, but only Moshe looked into the phenomenon (Medrash Rabbah 2:5). His attentiveness and reflectiveness made him worthy of Hashem’s revelation (Medrash Tanchuma Shemot 15).
Mordechai followed Moshe’s lead. When Esther was chosen as queen (despite her lack of effort [Esther 2:15] or interest), most people shrugged their shoulders and moved on. Mordechai understood that this was divinely planned and visited Esther each day to determine Hashem’s intention (Rashi, Esther 2:11).
When Haman issued his decree against the Jewish people, Mordechai figured things out. Hashem had made Esther queen to put her in a position to help the Jewish People at their moment of need (Esther 4:14). Mordechai’s reflection upon past events facilitated his guidance to Esther when the crisis arrived.
Actively Searching
Avraham Avinu took this idea a step further. In addition to internalizing the message of phenomena he chanced upon, he actively sought indications of Hashem’s Will in his surroundings.
After Hashem congratulated him for his willingness to sacrifice Yitzchak and told him to desist, Avraham “raised his eyes” to look for something else to sacrifice in Yitzchak’s stead (Bereishit 22:12-13). Though Hashem had not commanded him to do so, Avraham assumed Hashem might want him to offer an animal sacrifice and he searched for that possibility. This search led him to the ram that was (strangely) caught in the thicket. This ram’s presence was no coincidence. Chazal posit that Hashem created it during the six days of creation especially for this purpose (Avot 5:6).
In many ways, Avraham’s sacrifice of the ram was more significant than his willingness to sacrifice Yitzchak. This is why the angel blessed Avraham for his efforts only after he sacrificed the ram (Bereishit 22:15-18) and why our Rosh Hashanah commemoration of the akeida, binding of Yitzchak, uses a ram’s horn as a shofar. Though Avraham’s willingness to sacrifice his own son showed great devotion, his sacrifice of the ram exhibited his search for the unspoken will Hashem relays to us through our natural experiences. This is a higher level of avodat Hashem and a critical element in a world without prophecy.
Missing the Point
In contrast to Avraham, Moshe and Mordechai, the Torah also describes leaders who were insensitive to Hashem’s messages. Pharaoh was an excellent such example. When introducing the maka (plaque) of arbeh (locusts), Hashem expresses unique frustration with Pharaoh by branding him as a “refusenik” (Shemot 10:3). Why did Hashem describe Pharaoh this way particularly at this point in the makot?
The answer lies in the fact that Hashem had used the preceding makah—makat barad (hail)—to send Pharoah a message. Though Hashem used the barad to destroy most of the crops, He spared the chitah (wheat) and the kusemet (emmer) to send Pharaoh a message (Shemot 9:32). If Pharaoh continued refusing to free the Jewish people, there would be another maka that would destroy these (remaining) crops as well (Ramban, Shemot 9:31).
Pharaoh’s continued refusal showed his disregard for Hashem’s message and earned him the “refusenik” title. Hashem sent him a message and he refused to internalize it.
The meraglim, spies, were also guilty of a similar refusal. Rashi explains that the story of the meraglim is juxtaposed with the story of Miriam’s leprosy to teach us that the meraglim should have learned the danger of negative speech from seeing Miriam’s punishment (Rashi, Bamidbar 13:2). “These reshaim saw and did not learn a lesson,” and they subsequently spoke negatively about Eretz Yisrael.
Why We See
The fate of Pharaoh and the meraglim should remind us to consider the message embedded in what happens to us. Chazal took this idea a step further by applying it to non-miraculous events as well. The Gemara (Berachot 63b) instructs one who sees a sotah’s (woman suspected of adultery) disgrace to respond by separating himself from wine (by becoming a nazir, abstinent). The Baal Shem Tov asks why only one who sees the disgrace should respond this way. If separating from wine is advisable, shouldn’t everyone take such action?
The Baal Shem Tov explained that only the one who sees the sotah needs to take such action because the fact that he saw the sotah is an indication that he himself has a similar problem. Hashem arranged for him to see the sotah as a way of showing him his need to take such action in order to prevent a similar personal outcome.
The Ohr HaMeir derives a general principle from here: “Any time a person sees something… they should realize that Hashem has shown them this for a reason.” Rav Tzadok Hakohen (Pri Tzaddik, Naso 13) adds that everything in our surroundings hints at something we need to internalize or respond to in some way.
A Calling, Not a Coincidence
Because Hashem directs the world, things that happen to and around us are more than just coincidental. They call upon us to reflect and react. The idea of coincidence as “a call” is the reason the Torah sometimes adds an aleph to (conjugations of) the word mikreh (chance) (Bereishit 42:38, Bereishit 49:1, Vayikra 10:19). The aleph adds a connotation of calling (kuf, reish, aleph) and thus redefines the chance as a calling. Things that seem to occur by accident, are actually Hashem calling upon us to take notice and reflect.
May our realization of Hashem’s directorship of the world inspire us to be more sensitive to and reflective upon our life experiences, and may this sensitivity help us hear Hashem’s call to us and fulfill our mission(s) in this world.
Rav Reuven Taragin is the dean of Overseas Students at Yeshivat Hakotel and the educational director of World Mizrachi
*Written by Rafi Davis
