|Back to Parsha Homepage||
by Rabbi Yisrael Pesach Feinhandler
|Archive of previous issues|
When I will bring him into the land of which I have sworn to his fathers, [a land] flowing with milk and honey; and they shall have eaten and filled themselves, and grown fat; then will they turn to other gods, and serve them, and provoke me, and break my covenant. DEVARIM 31:204
A former student of the Ponevezh Yeshivah told of a story that happened to him involving Rabbi Eliyahu Eliezer Dessler, the mashgiach of the yeshivah.
The student became a driver for a large institution. Once, as he was driving on a rainy day, he saw Rabbi Dessler and his wife descending from the number 54 bus in Bnei-Brak. They started walking towards their home, carrying heavy suitcases in the pouring rain. Seizing the opportunity to offer his assistance, the student stopped his car and invited them in, so he could take them home.
But the Rabbi did not hurry. Instead he interrogated the former student to find out under what conditions he had received the car. The student replied that he had received permission to take the car for private journeys.
The Rabbi asked if he had specified that he could take friends in the car. He also asked if the permission was from the highest ranking administrator or just from someone higher than he. Since the Rabbi felt that the student's answers were not sufficient, he declined the ride and continued walking with the heavy suitcases in the rain. (HIZAHARU BIMEMON CHAVREICHEM p. 341)
Rabbi Dessler was extremely careful when it came to money; he wanted to be sure that all his financial affairs would be completely free of sin. This is a valuable lesson in marriage, since improper attitudes towards money can cause tremendous problems, and can easily become a source of sin and dissension in the home.
"And you will eat and be satisfied..." 1, "Watch yourselves, that your heart shall not be seduced..." 2
Why does a person rebel against G-d when he is satiated? Why does the midrash bring three different verses to prove its point, when it seems that one verse would have sufficed? Why did the generation of the Flood become so haughty over the cloud that came up from the ground? How does the midrash understand that the punishment of the generation of the Flood was commensurate with their sin?
A person rebels against G-d when he is satiated, because one who has everything often becomes unwilling to accept any restraints upon himself. He feels that he does not need any help and is self-sufficient, since he has all he wants in his hands. Such a person denies that G-d gave him everything and so feels no debt of gratitude to perform G-d's will. A person who is hungry or poor, on the other hand, feels needy and dependent, and therefore is ready to obey G-d's will hoping that G-d will help him out of his plight.
Rabbi Shlomo Kluger requested that after his death he be buried among the poor in their section of the cemetery. Even though as Rabbi of the city of Broide, he had the privilege of an honorable burial plot, he refused it. He claimed that the poor are closer to G-d, and he wished to be buried near such righteous people. We say in Tehillim, "A heart that is broken and crushed, G-d, You will not despise." When a person's heart is broken due to his problems, he is bound to feel close to G-d, since he can depend only on G-d to save him. Therefore, when he prays, his prayers come from the bottom of his heart.
The midrash brings three different sources to prove its point. One source speaks of having many oxen and sheep. If only this source had been written, one might have thought that only animals can cause haughtiness, since their benefit is immediate, as a person can slaughter them and have a feast. But land needs plowing and it takes a long time before a person sees any benefit from it. Therefore we might think, a person would not become haughty over land because of the difficulty involved in obtaining benefit from it. Thus this second source is also needed. The third source speaks of life in the desert where they had neither animals nor land, and yet they became haughty on account of their gold, with which they made the Golden Calf. This is to teach us that money can also cause us to forget G-d due to the haughtiness it produces. Even the potential to purchase items which we desire, is equivalent to having them, in terms of bringing out our arrogance.
The generation of the Flood became haughty over the water, that came up from the ground. The difference between water coming from the ground and rain is that a spring is continuous, while rain is only occasional. Therefore since they had abundant water, they felt that they were buffered from harm and did not need G-d's help. But the Torah teaches us that this abundance was also their downfall. Instead of turning to G-d for rain, as is appropriate even today, they relied on the spring, and spurned G-d, since they felt that they did not need Him.
The generation of the Flood was given a punishment fitting their sin. So much water collected that they all drowned. What they thought was their salvation and was the source of their pride, was the very thing which brought about their destruction.This punishment had an element of irony in it. It came to teach them that people always need G-d, no matter how many natural resources they might have at their disposal. True protection and assistance can only come from G-d, since He is really the One who controls everything.
It is a common phenomenon that the more wealth a couple has, the more they are prone to divorce. The reason for this might well be that for a marriage to succeed, both husband and wife must be humble, willing to accept criticism, and trying to improve. But someone who has wealth tends to be haughty, believing that the power of his wealth gives him free reign to do whatever he wants, as the verse says, "A wealthy person answers with brazenness."12 Even though our Sages teach us that having wealth can bring us to haughtiness, that does not mean that we should discard the wealth that we have. But it does mean that we must be very careful to cultivate humbleness no matter how wealthy we are. Being aware of the perils of haughtiness and understanding that it can ruin our marriage should keep us striving towards the trait of humility. By its nature, being married gives a person many excellent opportunities for spiritual growth. You can ask your spouse to notice if you pray or bentsch correctly, if you do enough chesed, or if you learn enough. Having someone who loves you at your side all the time can give you the reinforcement you need to succeed.
A wife can almost always tell when her husband is not doing the right thing. We should utilize what our wives tell us for growth and never get angry when they prod us to learn more or pray with greater concentration.
The mussar seforim tell us that when someone flatters you, you gain nothing, and it might even cause you to become haughty, but when someone criticizes you, he can bring you to the World to Come. Foolish people want to hear how wonderful they are, but wise people would rather hear constructive criticism so that they can improve. Your wife is the perfect person to help you in this area, as her criticism is meant for your own benefit, since she truly wants you to succeed in your spiritual growth.
It is known that the Ga'on of Vilna used to ask the Maggid of Duhna to tell him mussar so that he could improve himself. The Gaon of Vilna was one of our great Sages, a Rabbi of supreme character, and yet he was constantly seeking to be better. We can learn from him that we need someone to give us mussar if we want to improve.
Some people feel terribly hurt when they hear a critical remark from their spouses. But instead of seeing these words as degrade ng, you can use them as a tool to improve and reach a higher level. Any well-intentioned criticism you receive should be internalized and taken to heart. Do not get angry if your spouse wants you to improve. It is entirely for your own benefit.
One way to work on humility is to constantly repeat to oneself verses on this subject, such as, "And I am a worm, and not a man"13 or "A heart that is broken and crushed, G-d, You will not despise,"14 etc. Repeating such verses can help one internalize the value of humility until it becomes a part of your personality.
When both spouses are humble and forgiving, then their marriage will become harmonious and enduring.
This article is provided as part of Shema Yisrael Torah Network
For information on subscriptions, archives, and