Kalev’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?
Kalev quieted the crowd and exclaimed, “We will definitely go up and inherit the land because we are surely able to.”[1] Others saw themselves as incapable; Kalev emphatically disagreed.
Kalev’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.[2] This ability and the name it inspired set the tone for Kalev’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.[3] Our choices determine whether we receive berachot or, chas v’shalom, k’lalot; 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.[4] Though Chazal acknowledge that we have fixed genetic natures and are nurtured by our cultural milieu,[5] good choices and hard work can help us become whatever we strive to be. Even one who starts learning at age forty 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 earlier generations, we are meant to aim for the same level. The medrash 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.[6] 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![7]
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 to’ar (a woman met on the battlefield), whom the Torah permits soldiers to marry.[8] Though such a marriage is far from ideal,[9] 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 to’ar teaches us that all its other prohibitions and expectations are within our reach.
Even those less academic and studious can master the Torah[10] and even those less disciplined have the capacity to fulfill all of the 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[11] explains this as the goal of the mitzvah to verbally express our successful fulfillment of the mitzvah to separate ma’asrot (tithes).[12] 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.”[13]
The medrash[14] derives this idea from Matan Toran and the Mishkan. No human can experience G-d’s full revelation[15] 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[16] 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;[17] with it, the sky is the limit.[18]
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.[19]
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,[20] we place them on our arms because Hashem empowers us.[21] For this reason, wearing tefillin gives strength to the Jewish People, instilling in us a sense of confidence and capability.[22]
The fact that Hashem is behind our challenges should be another confidence booster. Rav Yechezkel Weinfeld[23] explains that this is what Hashem meant when He encouraged Moshe to approach Pharaoh because “I am the One Who hardened his heart.”[24] 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[25] 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. n
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.
[1] Bamidbar 13:30.
[2] Bereishit 32:29. The usage of the root “y,ch,l” in both 32:26 and 29 resembles Kalev’s similar usage in Bamidbar 13:30.
It is interesting that the name Yisrael is based on the word “sarita” (struggle) as opposed to the word “vatuchal” (you were able). Rav Leibeleh Eiger explains (Imrei Emet) that Hashem ultimately decides who is victorious. We are responsible to fight the fight.
[3] See, for example, Devarim 30:15, 19.
[4] Mishneh Torah, Hilchot Teshuvah 5:1-2. The Rambam seems to base himself off the Mishnah in Avot (3:15) using the word “reshut,” which literally means “domain” or “control,” to describe Hashem giving us free choice. The implication is that we are given not only free choice to decide, but also control over the outcome.
[5] The Gemara (Niddah 16b) describes how people are born with different natures — some are weak, some are strong, some are smart, some are not. Shabbat 156 talks about the astrological influence of when a person is born: Someone born under Mars will be drawn towards bloodthirsty pursuits. Chullin 7 says that a person will not even cut his finger without that first being declared in Shamayim. Two different Gemarot declare that hakol bi’dei Shamayim (with two exceptions — yirat Shamayim, and tzinim u’pachim).
[6] Tanna D’Bei Eliyahu 25:1. See the Ramban’s introduction to Sefer Shemot where he describes redemption as returning to the level of the Avot.
[7] See the medrash (ibid.) that connects our equal potential to the fact that Hashem spoke to each of us personally.
[8] Devarim 21:10–11.
[9] See Rashi (ibid., 21:11), who speaks about where such marriages generally lead.
[10] We derive this from the many sources (Avot 6:2; Yoma 72b; Kiddushin 66a; Mishneh Torah, Talmud Torah 3:1) that use the word “kol” to describe those able to succeed at and grow through their learning. See, for example, the sefer Cheilek L’Olam Haba (Avot 6:2:18).
[11] Ein Ayah, Berachot 2, pg. 405.
[12] Devarim 26:13-14.
[13] See the important words of Rabbeinu Yonah in the beginning of his Sha’arei HaAvodah: “A person should understand and know that he can reach the level of his ancestors when he works like they did all his life… according to his ability… Because G-d does not seek from people more than what they are capable of.”
[14] Shemot Rabbah 34:1.
[15] Shemot 33:20.
[16] Shabbat 104a uses the term “guides” and Yoma 38b describes Hashem as assisting those who want to improve themselves (the Gemara uses the term “opens the way” to describe Hashem’s assistance to those who seek a negative path.) See also Yoma 39a.
[17] Kiddushin 30b.
[18] Rashi, Bamidbar 13:31 and Devarim 30:12.
[19] See Sefat Emet, Shelach 5631. See also Shelah, Derech Chayim Tochachot Mussar, Eikev D“H Ki.
[20] Shemot 13:9,16.
[21] We place the tefillin on our weaker arm to remind ourselves that our strength comes from Hashem.
[22] See Berachot 6a. This explains why one needs to properly observe the laws of tefillin in order to be a soldier (Sotah 44b): because fighting depends on realizing that our strength comes from Hashem. This could be the deeper significance of tefillin being an ot (Eiruvin 96a), something that displays our relationship with Hashem. The Gemara (ibid.) teaches that Hashem wears tefillin that parallel our tefillin, highlighting our relationship with Him.
[23] Table Talk, Bo 5781. See also Nachal Kedumim (Chidah, Shemot 10:1) for another explanation of the pasuk.
[24] Shemot 10:1.
[25] Sefat Emet, Va’era 5634.
