The Lesser of Two Bads
Parsha and its fulfillment - Parashat Vayakhel - Rabbi Eliezer Shenvald - 5769
Our Parasha is a continuation of the sin of the golden calf. "And Moses assembled [all the Congregation of the Children of Israel] — on the morrow after the Day of Atonement when he came down from the mountain." (Rashi, Shmot 35: 1), and in his hands the Second Tablets, Moshe Rabbeinu congregates the people of Israel and commands them to observe the Shabbat:
"Moses then convoked the whole Israelite community and said to them: These are the things that Hashem has commanded you to do" (Shmot 35:1).
After the atonement for the sin of the golden calf begins the era of the second Tablets and the completion of the correction of the sin of the golden calf." This era begins with Moshe's decision to break the first Tablets: "As soon as Moses came near the camp and saw the calf and the dancing, he became enraged; and he hurled the tablets from his hands and shattered them at the foot of the mountain." (Shmot 32:19).
The sages seek to crack the motive for breaking the tablets, which is a terrible act in itself, for it is a Divine creation entrusted to him: "The tablets were G-d’s work, and the writing was G-d’s writing, incised upon the tablets." (ibid 16.) And how does Moshe decide to do such a thing? Chazal respond that the other side was a weighty consideration. In the situation where the people of Israel were, there was no one who was appropriate to receive the sacred Tablets: " And he broke the tablets following the sin of the Golden Calf. What source did he interpret that led him to do so? Moses said: With regard to the Paschal lamb, which is only one of six hundred and thirteen mitzvot, the Torah stated: “And the Lord said unto Moses and Aaron: This is the ordinance of the Paschal offering; no alien shall eat of it” (Shmot 12:43), referring not only to gentiles, but to apostate Jews as well. Regarding the tablets, which represented the entire Torah, and Israel at that moment were apostates, as they were worshipping the calf, all the more so are they not worthy of receiving the Torah." (Shabbat 87a)
In other words, whether the act of the golden calf was truly idolatrous or whether it was merely an alternative request to the change Moshe's leadership, this is a very serious act that equates a nation with the apostates, and requires an appropriate response. And therefore, between the two options whether to break or give them, in this situation he had to choose the 'lesser bad': "Only Moshe Rabbeinu did not find any other advice to save them, and caught the lesser of two evils "(Beit HaLevi, Drashot). The Netziv interprets that the very act of the calf by Aaron was also the choice of "lesser bad" (Haamek Davar on Shmot 32:5).
In this act Moshe Rabbeinu opened the door to clarifying a fundamental issue from the moral and halakhic point of view of how to choose when there is a dilemma between choosing bad and choosing the worst. After all, the very breaking of the tablets of G-d is a bad act. But there is a worse alternative.
In order to prevent the worst, it is permissible to actively choose the 'lesser bad' in something that is bad, on its own, or in this situation, 'better not to do' whatever happens, provided that we do not choose a bad thing on its own.
The righteous and the purist will probably choose the 'better not to do' over something that is bad on its own. And will not take into consideration, G-d forbid, the 'purpose that sanctifies the means', that the prevention of bad will require to choose something that is bad on its own even though it is 'the lesser bad'. To justify their choice, will quote verses from the Nevi'im who demand to fight and deny the evil uncompromisingly: "Seek good and not evil, that you may live, and that Hashem, the God of Hosts, May truly be with you, As you think.
Hate evil and love good, and establish justice in the gate; Perhaps Hashem, the God of Hosts, Will be gracious to the remnant of Joseph. " (Amos 14-15).
But Moshe decided differently, he chose 'the lesser bad'. And the Shechina justified his choice: "And from where do we derive that the Holy One, Blessed be He, agreed with his reasoning? As it is stated: “The first tablets which you broke [asher shibarta]” (Exodus 34:1), and Reish Lakish said: The word asher is an allusion to the phrase: May your strength be true [yishar koḥakha] due to the fact that you broke the tablets. '" (Shabbat 87a).
In a moral and theoretical world, there is a possibility of a dichotomy between the "distinct good" and the "bad" and there is no need to decide in the dilemma between "bad" and "worst." Both are bad and forbidden.
But the reality of practical and complex life, and the political world does not have the privilege to avoid it: " A person should be a having to choose good over better, etc. And also if he has to do bad in his actions, will choose the lesser bad because all who indulged in evil will ease his punishment" (R. Eliezer Papo, Peleh Yo'etz - the value of a choice, and a number of other values in his book, as well as systematically ruling on halakhic dilemmas in his halakhic book, Hesed La'alafim).
At the Yeshiva, we teach students Halachic Strategies and among them, about the 'lesser bad'; how Chachamim in every generation learned from Moshe, actively ruled to choose the lesser bad to avoid worse, even though it might not look good morally; and there will be the righteous and purists who will argue 'how do they give halachic legitimacy to something that is bad in its own right'?! This is not only an option it is their duty! And where they do not, the blame will be around, similar to the dilemma of Zechariah ben Avkolas, who refrained from ruling and led to destruction: "Rabbi Yoḥanan says: The excessive humility of Rabbi Zekharya ben Avkolas destroyed our Temple, burned our Sanctuary, and exiled us from our land". (Gittin 56a).
Parshat Vayakhel Rabbi Eliezer Shenvald
Our Parsha is one of the five final parshiot of Sefer Shemot; their subject is the building of the Mishkan and the indwelling of G-d's presence upon Am Israel.
Our Parsha deals with the final stage of the construction of the Mishkan, the national project of Am Israel. For this purpose it became necessary for the first time to appoint a public leader, Betzalel. His responsibility would be to lead and direct the planning, design and construction of the Mishkan and all that it contains, to optimize the use of the offerings and resources given by the nation, and to effectively manage the large workforce that came to take part in the construction. The Talmudic sages regarded the manner in which Betzalel was chosen as a strategic model for choosing leaders in Am Israel.
Our Parsha describes the way Betzalel was chosen for the role: "And Moshe said to Bnei Israel, see, G-d has called by name Betzalel…and He has filled him with G-d's spirit, in wisdom, understanding and knowledge and of every craft". (Shemot 35:30)
Despite the fact that the selection of Betzalel is mentioned earlier (Shemot 31), G-d then addressed Moshe, and now Moshe speaks to the nation: "And Moshe said to Bnei Israel…"
The sages learned from this the necessity of consulting with the nation when making a public appointment (Talmud Brachot 55a): "Rabbi Yitzchak said: a public leader cannot be appointed unless the public is consulted, as it is written: 'And Moshe said to Bnei Israel, see, G-d has called by name Betzalel…'" (See Orach Mishpat, Hilchot Omanim 20)
There are three participants in the appointment of Betzalel: G-d, Moshe and the nation.
The Talmud continues: "G-d said to Moshe: Moshe, do you consider Betzalel worthy? Moshe answered, Master of the world, if he is worthy in Your eyes then certainly he is in mine! G-d said: Even so, 'go say to Israel…' The nation responded: Moshe Rabbenu, if he is worthy in G-d's eyes and in yours, then he certainly is in ours!"
One reason that the nation is involved in the selection of Betzalel is purely practical. The people will accept his leadership and authority only if they are consulted! And the sages said (Talmud Brachot 55a): A public leader cannot be appointed unless the public is consulted, as it is written: And Moshe said to Bnei Israel: see, G-d has called by name Betzalel. "See" meaning: see if you agree to his being chosen. Since it is fitting that every leader be appointed only with the consent of the public, in order for his authority to be accepted. (Tzror Hamor Shemot 35:30)
But why did the public need to be consulted at a time when they were being led directly by G-d, and through Moshe, His prophet? Wasn't G-d's choice of Betazalel and His opinion that he was the proper man for the task sufficient? Wouldn't the nation accept him just like they accepted G-d's choice of Moshe Rabbenu? (The Rif on Ein Yaakov, Brachot 55a)
We can say that involving the nation in the choice was rooted in principle and not just in practicality. A leader is a "shaliach tzibur" – the agent of the community and the representative of the common public entity. So the community which "sends" its representative must be that which chooses him.
However, Rabbi Kook learned from the Talmud's description of the choosing of Betzalel the unique strategy of leadership in Am Israel. Our leadership is assessed in three dimensions: character, management and interpersonal. (Ein Aya"h Brachot Part.2 p.262, 28) This is the reason that there are three "partners" in the selection of Betzalal: G-d, Moshe and the nation.
The dimension of character includes the spiritual and moral level of the leader, as well as the motivation behind his leadership. This criteria is fundamental and of the highest importance for a leader in Am Israel. However, this can only be discerned by The Holy One, Blessed Be He, "who scrutinizes the kidneys and heart" (every man's inner nature). This is very difficult for flesh-and-blood men to ascertain.
The management aspect includes administrative skills, astuteness in organization and maintaining control, setting goals and planning the optimal way to achieve them. Moshe, who was himself a wise and capable leader, was in the best position to assess this.
The interpersonal quality of a leader includes charisma, the ability to communicate with the nation in its language and to motivate it to follow him. Only the nation itself can rate a potential leader on this point.
Rabbi Kook explains that the criteria for choosing Betzalel appear in the Talmud by order of their importance: first and foremost character, and only afterwards management and interpersonal skills.
"Indeed, when is the guidance of the leadership complete and worthy? When every one of its qualities is manifested according to its true value. And the most central point is wholeness in relation to G-d, the righteousness of the leader and his true moral fiber, and his setting for himself higher standards than those demanded of a regular man. Second to it is wisdom and intuition. And the third, the external, human quality. Then the lower quality is secondary to one more elevated than it, and the leadership will succeed in guiding the public in the ways of good and life." (ibid)
This three-dimensional model is very different from what we see today, when leaders are chosen primarily on the basis of their interpersonal skills, charisma and management ability. The character dimension too often is nonexistent, and instead of the image of the leader as he really is, the public sees his "image" as manufactured by public relations experts.
Today, when we don't have G-d's direct guidance and we don't have a prophet like Moshe, and we don't have the luxury to consult with them regarding the first two qualities of leadership, the public and its representatives are required to recognize these to the best of their ability, albeit with limited human means. Therefore the public has to be consulted when appointing a leader!
"And if we don't have clear testimony (from G-d) regarding the holiness of the soul (of a potential leader), then instead we must rely on his good name and his reputation for righteousness and good deeds as evidence of those qualities which are critical and indispensible in a public leader." (ibid)
עודכן
Parshat Vayakhel תשעו – Rabbi Eliezer Shenvald
At the beginning of our parsha Moshe convenes the nation and instructs them regarding Shabbat and constructing the Mishkan: "And Moshe assembled the entire community of B'nei Israel and said to them: these are the things that G-d commanded to do: six days perform work, and the seventh day will be holy to you, a Sabbath of Sabbaths to G-d." (Shemot 35:1)
The mentioning of the fact that Moshe assembles the nation in order to command them is exceptional: "And Moshe assembled - our Rabbis of the Aggadah say, from the beginning of the Torah to the end there is no parsha that begins with 'vayakhel' (and …assembled) only this one.'" (Midrash Avcir, Yalkut Shimoni Vayakhel, Remez 408) The Sages learned from this that assembling the nation was done according to G-d's command so that the generations will learn to convene the people on Shabbatot and teach them Torah: "G-d said, convene large assemblies and explain the laws of Shabbat in public, so that the future generations will learn from you to convene communities on each and every Shabbat, and enter study halls and teach and instruct Israel in Divrei Torah, what is forbidden and what is permitted, so that My great name will be praised among My children." (ibid) Let us learn from this about the unique communal strategy of Am Israel, and about emerging trends concerning the shaping of the character of the community in Israel, in recent years.
Shabbat and the holidays are "community days", days free from work and weekday bothers, days with an atmosphere that enables spiritual development and growth for the individual and the community: "Shabbatot and Festivals weren't given (to Israel) except so that they may occupy themselves then with Divrei Torah." (Talmud Yerushalmi Shabbat 15,3) However, there is another independent, spiritual purpose to convening for communal Torah learning: "If you assemble each and every Shabbat in synagogues and study halls to study Torah in public, I consider it as if you crowned me King in My world, as Isaiah the prophet said explicitly: and you are My witnesses said G-d and I am E-l, you testify that I am the Lord in the world." (Shibolei Haleket, Shabbat Tzav, in the name of Midrash Tanhuma) Assembling the community around Torah study is analogous to crowning G-d. And it reflects on the purpose of "the Jewish community" which is one of the spiritual cornerstones of Am Israel.
This is one of the fundamental frameworks that received widespread attention in the Jewish world over the generations. Its makeup has changed from place to place and from period to period.
Judaism places very significant spiritual value on the "community" and the "public" as a spiritual value in its own right, as well as the setting for the observance of mitzvot which can only be performed within the framework of the community or a minyan. An individual's belonging to a community has implications on the shaping of his spiritual world, and on the spiritual processes he undergoes.
The Rambam points out the influence of society on the individual, and of the community on its members: "The innate nature of man is that he is led in his thoughts and his actions after his companions and friends, and he acts in the manner of the people of his country. (Rambam, Hilchot Deyot 6,1)
Throughout the generations, the Jewish community convened in the Synagogue for holy matters, and therefore it is called Beit Knesset (convention house) or Knishta in Arameic. (Brachot 6b) This is the place that the spiritual atmosphere that builds the community is created. Of course there is activity in the communities every day of the week, but the main community activity is on Shabbatot and holidays.
We are at the dawn of a new and revolutionary era in which many aspects of life are undergoing transformation. One field which is experiencing radical change is society and community, which now take place in the virtual internet media.
The internet-based social media present new models of virtual friendship and community. There are millions of internet communities worldwide, where the members interact intensively, either socially or around a common interest: professional, political, commercial, etc.
We're talking about virtual communities that did not convene in one place. The members of the community have social activity that in the past occurred only face to face, and which today takes place virtually. The people of the community share opinions, pictures, information and experiences and form personal connections, even though they are spread out over the world and never met each other. Nevertheless, most of the social frameworks are still conventional "communities" of different kinds and in different societies.
In Israel, the field of community is developing in recent years. In the past, the of all ages.predominant model for the community was "the Synagogue community" which existed mainly for the purpose of a communal house of prayer. However, more and more a different model of "community as a spiritual framework" is gaining ground, where a community that engages in additional social activities consolidates. In some of these communities, there is also a trend of working toward spiritual growth for the members of the community,