Bitachon Chapter 10

When he saw that he could not be [victorious] against him, he touched the socket of his hip and the socket of Yaakov became dislocated as he wrestled with him (בראשית לב, כה). The Zohar explains: The Malach harmed Yaakov in Torah. It is plausible that this means that in Yaakov‘s body itself, the Malach could not affect him at all. The only place in which he could weaken Yaakov, was in the area of those who support the Torah. In those areas that are necessary for supporting Torah, there is room for the Yetzer Hara to wrestle even the Avot away from the correct path.

It is also plausible that the undermining of the supporters of Torah was primarily regarding future generations, for the experiences of the Avot serve as a sign for their progeny. Regarding the Torah itself, it is very hard for the Yetzer Hara to affect the great men throughout the generations. Therefore, the primary place for the Yetzer Hara to wield his influence is in the areas required for the fulfillment of the Torah. The needs of life and the worries for them form the thicket that impeded even those who seek to elevate themselves to true perfection. The Yetzer Hara confuses these people with many calculations and the worries of about tomorrow, regarding both spiritual and material concerns.

This is how the Yetzer Hara manages to weaken Bnei Torah throughout the generations: He whispers that the Bnei Torah will not be supported by the community, whether spiritually or materially. If the a person chooses to live a life of careful exactitude in Torah, he will live an extreme lifestyle that is objectionable to the average person. Eventually, he is unable to withstand all the arguments that the Yetzer Hara marshals up against him, and he is frightened into compromise bit-by-bit.

We can reconcile the two different statements of Chazal. In one, Chazal describes the Yetzer Hara's appearance as a non-Jew; in the other, they describe him as a Talmid Chacham (.חלין צא). We can suggest that there is no contradiction between both descriptions. Rather, the two faces follow the different schemes that the Yetzer Hara uses to hinder those who seek elevation. In one aspect, he comes in the form of a non-Jew. In other words, he confuses a person's thoughts with false ideas, including the notion that a person deserves credit for his success. The second, the Yetzer Hara comes with the appearance of a Talmid Chacham to confuse a person with many Kosher-sounding ideas, attempting to convince him that he should compromise on his values so the public will find him agreeable. The Yetzer Hara comes armed with statements of Chazal: "It is beautiful to learn Torah while earning a living," and "Any Torah that is not accompanied by an occupation will in the end be nullified,” (אבות פרק ב משנה ב) and furthermore, "Hashem will bless you in all that you endeavor.״ A person might think this applies even if one doesn't have an occupation. Therefore, the Pasuk teaches that: "It applies in all that you do" -- you must have an occupation (ספרי דברים טו). The same applies when it comes to improving Middot: You must grab hold onto the extreme position, even when it results in people viewing you unfavorably. The Yetzer Hara confuses people with these arguments. He states Chazal's statements: "Anyone who is viewed favorably by people is viewed favorable by Hashem, and the inverse is true as well” (אבות פרק ג משנה י). But the main thing the Yetzer Hara argues, is "That you must ensure that people like you, for that is a Kiddush Hashem."

However, one who seeks sincerely the true path will be entirely unaffected by the claims and "proofs" of the Yetzer Hara. He will analyze the motives that led him to compromise and to see if they are consistent with his desire to live according to the desires of the Torah and Chazal.

First off, who is to say that I am a Talmid Chacham? If I am to apply the strictures that Chazal put into place, I must be sure that I fall into the category. Chazal explain a Talmid Chacham to be: "A person that can answer any question in any area, even Tractate Challah” (שבת קיד). The Halachic conclusion is that nowadays there is nobody who is an expert enough to be included in that category (בש׳׳ך ליורה דעה סימן י׳׳ח סעיף קטן כט).

Regarding Chazal's statement: "Anyone who is viewed favorably by people is viewed favorably by Hashem," he is reminded that Chazal also says, "It is better to be called a fool all the days of his life, rather than be wicked for even one moment before Hashem” (עדיות פ׳׳ה ו). Additionally, he should remember that Rambam says that if a person lives in a place where people aren't acting properly, he should move. And if all the places of the world are no better, he should live in isolation (פרק ו מהלכות דעות הלכה א).

The person should think to himself, "How can I agree to a live a life of compromise and give up the fundamentals of Avodas Hashem? By doing things Lishmah and with Bitachon. After all, without these ingredients it is certainly impossible to achieve true perfection. Experience teaches us: "One who bends towards compromise, eventually falls."

Upon examination, there are two kinds of people who drop out of the Torah life. One leaves because he wished to pursue a life of desire and, therefore, he chases after the pleasures of this world. However, there is another cause of dropping out that can entrap even the most idealistic people who seek to be elevated. There are many calculations that arise in the thoughts of the seeker, which lead him to resign to never achieve true perfection, as our ancestors did. When he examines his life and tendencies, and sees how difficult it is for him to pursue the truth, he decides that even the elevated qualities of Lishmah and Bitachon are pillars of Avodas Hashem and the entire Torah depends on them, his nature does not allow him to reach for them. While he is disappointed by his conclusions, he decides that perfections is beyond his grasp and only for Rishonim and special people, even though he knows Chazal says: "A person is obligated to ask, 'Will my actions be measured up to the actions of Abraham, Yitzchak, and Yaakov?'" A person tells himself that righteous life is impossible and he must be satisfied with mediocracy, fulfilling the Torah as the masses do.

For example, two people were arguing about the explanation of "Itur Kos," which applies to a Kos Shel Beracha. They were debating if it is as Rashi states: That you should surround the cup with little cups around or if you should leave some of the cup unfilled and some of the cup's edge will remain exposed in a ring (בברכות נ׳׳א). One of them believes the latter opinion, which is not given by the Rishonim. He says, "I don't have a source for this explanation but it seems logical, for if the cup must be filled all the way to the top, then the contents are likely to spill onto your sleeve (עין בט׳׳ז שו״ע או״ח קפג ס״ק ד).

This attitude is expressed in many areas of the Torah and life. For a person who doesn't truly fear Hashem, the foremost priority, is that his sleeve should remain clean. Someone who was an elevated person, can fall to this level once he despairs of the righteous life and leads a life of compromises.

When he lives a life of self-control, leaving the place of sins, he establishes himself among those who seek completion and to serve Hashem. This will enable him to live truly according to the Torah. But if he lives a life of compromise between Torah and society, because of his "imagined" obligations to society, he won't reach any of the levels of the Torah. He will waste his entire life trying to please people, and he will be more concerned with a stain on his clothing than a stain on his heart. This would happen despite the fact that a pure heart is a man's ultimate task in the world, as it only can enable a man to perfect his ways and thoughts, as the Pasuk says, "More than you guard anything, guard your heart, for the sources of life come from it” (משלי ד כג).

A person can be satisfied with fulfilling his Avodas Hashem with just the externals. He reasons that this is the central focus of the Avodah, since he must make a Kiddush Hashem. But, in actuality, this person is like one who is blind and has never seen the light in all his days. He is limited by constricted ideas about Avodas Hashem and Torah fulfillment. He is weighed down with what he thinks he owes the world. He chooses to keep himself tied up because he cannot strike out on a path that has not already been trodden upon by the masses before him. This person is truly locked up because he never utilizes his free will to take even one independent step away from the mainstream. He finds it so hard to believe that it is really possible for a person to properly discharge his obligations to the Torah, without being intimated by the opinion of others.

When this person finally encounters the thicket of life, he will be driven to throw away his Torah observance. He did not acquire the strength of Torah to become one of the warriors on behalf of the truth. He didn't learn to withstand tests. Instead, he learned to compromise on the pillars of Torah and he decides that he has no choice but to compromise and and be accepted in society's eyes, and not lack for material needs according to what he imagines he needs, including honor. When it is all said and done, he sees clearly how far he has strayed from the truth, even though his original intention for forging a life of compromises was in order to make a Kiddush Hashem! How great will his disgrace be because he abandoned the life of Torah, due to a minor test? Is there a greater Chillul Hashem than that?

Since he didn't straighten himself out when he began to drift from the way of the Torah, he eventually leaves the Torah path. When his conscience nags at him occasionally, it is exceedingly difficult to return, since he has already been drawn to society and established himself in a place of sin. Although, at times, thoughts of Teshuva and personal responsibility flash through his mind, he will remain in the group of the wicked, whose length of days are filled with regret.

One who truly seeks Hashem has a great obligation to stay free of the thicket of the support of Torah. That is, the questions of earthly needs and how he will be accepted by society. He must devote himself to the Torah and reject the calculations; this way, he will become greatly sanctified and Hashem will be his portion and inheritance.