Calev’s Message

The Jewish people were afraid. The meraglim returned from Eretz Yisrael with a terrifying report. The land was beautiful but inhabited by giants living in well-fortified cities. Though they did not say so in as many words, the meraglim implied that the Jewish people were unable to conquer the land of Israel. Where would they go? What would they do?

Calev quieted the crowd and exclaimed, “We will definitely go up and inherit the land because we are surely able to (Bamidbar 13:30).” Others saw themselves as incapable; Calev emphatically disagreed.

Calev’s belief in our ability reflects Judaism’s true essence. It is, in fact, the basis of the name Yisrael that was given to Yaakov by the angel who was “unable” to subdue him. The angel linked the name to Yaakov’s ability to combat angels and men (Bereishit 32:29). This ability and the name it inspired set the tone for Calev’s faith and the courage Bnei Yisrael have shown throughout the generations.

Free Choice

Our ability to succeed is also assumed by the commandments we are given. Throughout sefer Devarim, Moshe emphasizes that each person’s fate is in their own hands. Our choices determine whether we receive brachot or—chas v’shalom—kelalot; we decide whether we live or die.

The Rambam saw our ability to determine our destiny as a fundamental part of our “free will.” He began his discussion about free choice by emphasizing this point, asserting that each person can become a tzaddik like Moshe Rabbeinu or a rasha like Yeravam—a wise man or a fool and sensitive or insensitive (Teshuvah 5:1-2). Though Chazal acknowledges that we have fixed genetic natures and are nurtured by our cultural milieu, good choices and hard work can help us become whatever we strive to be. Even one who starts learning at age 40 can become Rebbe Akiva.

Though each generation is further from the Avot and the giving of the Torah and may (in certain ways) be on a lower level than early generations, we are meant to aim for the same level. The midrash makes this point when it encourages each of us to ask ourselves when we will reach the level of our ancestors and even that of the Avot (Tanna D’Bei Eliyahu 25:1). Hashem addressed each of us personally at Har Sinai because we are all significant and have great potential—the same as Moshe, Avraham, Yitzchak and Yaakov!

Our decisions carry immense weight. They not only shape our present but also mold our future. They are not just something Hashem holds us accountable for but also determine the essence of who we become.

Mitzvah Fulfillment

The Torah also assumes that we have the capacity to fulfill mitzvot. People sometimes feel that mitzvah observance is beyond their reach—like it requires too much discipline and self-control. Many also think that they are unable to learn Torah. They feel they lack the intellect, memory or ability to focus.

Does the Torah take our abilities and weaknesses into account? It definitely does. We see this from the law of “eishet yifat toar” (a woman met on the battlefield), who the Torah permits soldiers to marry (Devarim 21:10-11). Though such a marriage is far from ideal, the Torah permits it because it recognizes the need soldiers on the battlefield might have for this leniency.

The fact that the Torah permits challenges it knows we cannot be expected to overcome shows us that the Torah considers our limitations. The fact that it allows only “eishet yifat toar” teaches us that all its other prohibitions and expectations are within our reach.

Even those less academic and studious can master the Torah and even those less disciplined have the capacity to fulfill all of their mitzvot. Though our emotions and desires may sometimes be powerful, we have the ability to overcome them and do what we are commanded to do.

Our appreciation of this ability is critical. Rav Kook (Ein Ayah, Brachot 2:405) explains this as the goal of the mitzvah to verbally express our successful fulfillment of the mitzvah to separate maasrot (tithes) (Devarim 26:13-14). Just as we are commanded to admit sins and mistakes verbally, we are commanded to recognize and celebrate our successful fulfillment verbally.

This celebration should remind us that Hashem does not task us with responsibilities we cannot fulfill. In other words, “Hashem does not throw us pitches we cannot hit.”

The midrash (Shemot Rabbah 34:1) derives this idea from Matan Torah and the Mishkan. No human can experience God’s full revelation or build a true “home” for Him. Hashem made both possible because He interacts with us based on our capabilities. He spoke to us in a way we could handle and allowed His presence to reside in a structure we were able to erect.

Hashem created us to succeed and, thus, interacts with us in ways that make our success possible.

With Hashem’s Help

Hashem not only permits our success. He also actively supports it. The Gemara teaches that Hashem aids and even “guides” individuals in their chosen direction. Hashem’s assistance is critical to our success. Without it, we would get nowhere (Kiddushin 30b); with it, the sky is the limit (Rashi, Bamidbar 13:31 and Devarim 30:12).

Knowing that Hashem assists us should embolden our pursuit of even the most daunting goals. The meraglim may have been right in seeing the Jewish people as unable to defeat the Canaanites naturally. Their mistake was assuming that our chances hinged merely on our natural ability. Knowing that Hashem supports our efforts should have given them the confidence necessary to believe they could be victorious.

We learn this lesson from the tefillin we place on our arms. Though tefillin commemorate the “strong arm” Hashem used to take us out of Mitzrayim (Shemot 13:9, 16), we place them on our arms because Hashem empowers us. For this reason, wearing tefillin gives strength to the Jewish people—instilling in us a sense of confidence and capability.

The fact that Hashem is behind our challenges should be another confidence booster. Rav Yechezkel Weinfeld (Table Talk, Bo 5781) explains that this is what Hashem meant when he encouraged Moshe to approach Pharaoh because, “I am the one who hardened his heart,” (Shemot 10:1). Moshe should not have questioned his ability to defeat Pharaoh. Because Hashem was the one strengthening Pharaoh’s heart and resolve, Moshe could easily rely on Him to help vanquish Pharaoh.

To Infinity … and Beyond

Moshe’s confrontation with Pharaoh was part of a broader context also meant to help us appreciate our potential. The Sefat Emet (Vaera 5634) explains that Yetziat Mitzrayim symbolizes our ability to transcend our assumed limitations (known as “meitzarim,” which is similar to the word “Mitzrayim”). The exodus was about more than just redemption from slavery. It helped us appreciate the full scope of our potential. Like slaves who are limited by their servitude, people are hamstrung by their perceived self-limitations. Hashem used Yetziat Mitzrayim to free us from these perceptions. He liberated us from the Egyptians, as well as from any other limits we assume we have.

May our appreciation of the full significance of Yetziat Mitzrayim inspire us to believe in our ability to successfully fulfill mitzvot and accomplish the missions Hashem put us in this world to achieve.

Rav Reuven Taragin is the dean of overseas students at Yeshivat Hakotel and the educational director of World Mizrachi and the RZA. His new book, “Essentials of Judaism,” can be purchased at rabbireuventaragin.com.