The Shmuz

Chazal tell us that Hashem created a malach whose sole job it is to trip up man -- to get us to sin, to get us to fail, to get us to mess up.

Where is he?
What voice does he speak with?
How can I identify him?

For most of us, without direct guidance from chazal it is difficult to quantify and identify the soton. Does he speak in my head? Whose voice does he use? How can I tell?

This Shmuz brings us face to face with a powerful force that is foreign to western thought, and requires great understanding to recognize. 
 

  We all daven, and on some level we know that Davening works. But do we really understand it? Do we really understand that our prayers have an effect on our lives? Do we really understand that my davening can change the circumstances of my life?

This Shmuz helps us understand the profound effect that tefilah can have on situations and settings that directly affect our lives. 

The last of the Ten Commandments is You shall not covet. Simply stated one should not be desirous of his neighbors property, possessions or any attribute that he may have. On the face of things this seems to be a very difficult mitzvah to observe. If my neighbor has something that is beautiful, he owns a magnificent home, he drives a beautiful car or has a fantastic job, isn't it human nature to feel jealous? How can the Torah ask me to do something that goes against the very nature of man? Granted the Torah can tell me not to take revenge, or not to take out my frustration on my neighbor, but how can the Torah expect me to control that which I feel in my heart-- something, clearly out of my control?

In this Shmuz we are introduced to a fundamental concept in personal growth: that our very emotional needs and desires are moldable. Not only can we change what we do, we can change our very attitudes and even the way that we feel about things. The primary system in this process is cognitive restructuring, reshaping the way that we thing about things, what we value, how we feel, and ultimately what we aspire to. This is a fundamental concept for many areas of growth in life. 
 

Most people we meet are nice guys. If you were stuck on the road, or if you needed a place to sleep they would be the first to come forward and offer to help. Yet these very same people do things that really arent nice-- in fact, sometimes downright cruel. The question is why? Why is it that people who are kind and sweet, do things that are so unquestionably mean?

Oftentimes the answer is simply because they dont see other people. They go through life too busy to notice that those around them are human beings, with needs and sensitivities just like their own. So while they may be nice people in the sense that they mean well, they do a lot of damage to others because they fail to see that those around them have the same human feelings as they do. Amazingly, it is often you and I who fit this description! Yet, once we come to this recognition our behavior can change dramatically.

This Shmuz focuses us on the concept that by becoming sensitive to other people's needs, not only do I become a truly nice guy, I begin that long road to spiritual perfection, by becoming more similar to our Creator, the source of all giving kindness in this world. 
 

Never in the history of man have so many people enjoyed so much material wealth and possessions. The average tax paying citizen of today enjoys riches and comforts that kings of yesteryear couldnt envision or imagine -- and yet it seems that we dont appreciate what we have. We become so accustomed to the extraordinary wealth we possess that we no longer think of it as riches; we even start asking, How could anyone live without it?

This Shmuz focuses on the wealth that we enjoy, and helps us come to a sense of appreciation to our Creator for all that He has given us. 

Nachum Ish Gam Zu, one of the greatest Tanaim who ever lived, was a complete Tzadik. Yet, at one point in his life, he made a minor mistake, and from then on suffered terribly. When he explained to his students that it was because of this minor oversight that he was suffering they said to him, Woe to us, that we have to see you this way. He responded, Woe to me, if you didnt see me this way. Meaning he felt that his pain was worth it. Even more, he felt that his suffering was a good thing, something he welcomed -- something in fact he had wished upon himself.

Through this perplexing episode brought in the Gemarah we are presented with a radically different view of punishment in this world, and the extent of accountability that a human is held to. But more than a fire and brimstone concept, we see what is expected of a person, and what he can accomplish during his stay on this planet. 
 

Rosh Hashanah Issues of the Day