Parashat Shoftim 5785, 2025: "Examining Our Actions"

 
Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
We recently celebrated Rosh Chodesh Elul, a major step toward encountering HaKadosh Baruch Hu on Rosh Hashanah. The great Chasidic master, Rabbi Kalonymus Kalman Halevi Epstein (1753-1825), known as “the Maor Va’Shemesh” after the title of his work on the Torah and Festivals, depicts the preparations we must undertake to ready ourselves for this grand rendezvous:

An individual who wants to serve Hashem in truth is obligated at all times to watch over his actions. This means that it is insufficient for him to merely refrain, God forbid, from performing an improper action, rather, [his obligation to be ever watchful] extends even over the positive actions that he performs, including his tefilah and Torah studies. He must scrutinize them very carefully in order to ascertain whether or not they were performed with the proper measure of awe and love, and if they were completely pure and clear without any type of negative thought or [performed] in the service of some personal agenda. (Commentary on Sefer Devarim 16:18, translation and brackets my own)
 
In a few short words, the Maor Va’Shemesh presents us with a blueprint for strengthening our relationship with the Almighty. At first, he teaches us that watchfulness is the key to living a spiritually infused life. Next, he emphasizes that refraining from an untoward action while certainly obligatory, is an insufficient yardstick by which to measure ourselves. Instead, in order to truly serve Hashem, he asserts that we must ensure that even our positive actions must be invested with the purest intentions, and with awe and love.
 
The Maor Va’Shemesh then notes that his analysis is based upon the final words of a famous passage in Talmud Bavli, Eruvin 13b:

Our Rabbis taught: For two and a half years Beit Shammai and Beit Hillel argued. One side said: “It would have been better if man had not been created rather than his having been created.” The other side claimed: “It is better that man was created rather than his having not been created.” They reached the following conclusion: “It is better that man should not have been created rather than his having been created. Now, however, that he was created, y’phashpfash b’ma’asuv, he should examine his actions.” An alternate text reads: y’mashmash b’ma’asuv, he should scrutinize his actions.”
 
What substantive differences obtain between y’phashpfash, and y’mashmash, b’ma’asuv? Fortunately, Chazal addressed this very question. The Aruch (Rabbi Yechiel ben Natan, 1035-1110) explains y’phashpfash b’ma’asuv as referring to careful inspection of one’s actions after having committed a sin. In contrast, y’mashmash b’ma’asuv refers to examining one’s potential actions in order to ascertain whether or not they represent meritorious behavior. In theory, at least, these approaches should prevent a person from committing a chate or, at the very least, from repeating it. Rashi (1040-1105) follows the Aruch’s approach in reference to y’phashpfash b’ma’asuv, and significantly expands upon his analysis of y’mashmash b’ma’asuv:

y’mashmash b’ma’asuv, for example, if one has an opportunity to perform a mitzvah, he should consider the loss that will obtain due to its non-performance in light of the reward that would accrue as a result of its performance. He should, therefore, not put off its performance because of the [momentary] monetary expenditure, since its reward will surely come in the future. [Moreover,] if the possibility of performing a sin presents itself, he should carefully consider the “benefit” that will immediately accrue over and against the future loss for which he will have to make restitution.
 
Both the Aruch and Rashi help us better understand our terms. In my estimation, however, the most incisive analysis of y’phashpfash and y’mashmash b’ma’asuv is found in Rabbi Moshe Chaim Luzzatto zatzal’s (1707-1746) classic work, Mesilat Yesharim. Therein, he defines “pishpush” (the nounal form of y’phashpfash) as:

…to examine all of our actions, in general, and to carefully think about them. [To ascertain] if they contain therein deeds that we ought not to do that do not follow the ways of the commandments and statutes of Hashem. Any actions that fit [this negative criterion] should be destroyed from the world.
 
In contrast, he defines “mishmush” (the nounal form of y’mashmash) as:
 
…the careful and exact analysis of even good actions, to determine and see if they contain any aspect, whatsoever, that is not good or any bad feature that must be removed and destroyed…one must scrutinize his actions [in this fashion] to examine their innermost content, the purpose of this examination to [yield] actions that are pure and perfect. (Translations my own)
 
A careful reading of these sections from the Mesilat Yesharim reveals that the interpretation of the Maor Va’Shemesh echoes Rav Luzzato’s definition of mishmush. The historical record indicates that the Mesilat Yesharim was widely read and cherished by many Chasidic masters of his time, as such, it is quite reasonable to assume that the Maor Va’Shemesh would have mastered this work, since numerous concepts found therein captured his attention.
 
May the guidance of these great Torah scholars enable us to examine and improve our actions so we may return to Him in heartfelt teshuvah shlaimah. V’chane yihi ratzon.
 
Shabbat Shalom,
 
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