First Thing

 There are many draws on life.  For the seeker of God, learning how to pray is vital.  It can occupy much time.  The one who wishes to guard their tongue from gossip must expend great effort.  It is not easy to change the way we talk.  To keep to the speed limit may require significant energy if you are not used to it.  The same can be said for any spiritual change.  

Despite all the draws, here is what the Talmud has to say:   “The first question a person will be asked when they appear before the Heavenly Court will be, “Have you been honest in business”?”            ~  Shabbat 19a

The most elemental part of being human begins with integrity.  God is most concerned with how we behave in the marketplace.  Why?  Because it has a ripple effect that radiates out in a wide arc of unanticipated ways.  Here are a few:

·         The person affected will suffer.

·         One person whose pocketbook is affected will likely try to recoup their loss from someone else.  That means a chain of people will be hurt.

·         The lesson we teach by our actions will be absorbed by others.  They will imitate us.  More pain.

·         God is particularly concerned when we can “get away with it.”  After all, the sins which pass unnoticed are the most insidious.

 

There are many places to commence the great journey of life.  The first step is how we treat one another with commerce.

 

On Integrity

Two men once approached their rabbi to seek his advice.

“We want to form a partnership,” the first said.

“We believe that we can be successful in our venture.  Do you have any advice fore us?”

The rabbi thought.  He pulled out a paper and pen and wrote the first four letters of the Hebrew alphabet.  “This will be your contract,” he said.  “The alef stands for emunah (faith).  The bet is for beracha (blessing).  Gimel is for genivah (theft).  The final letter, dalet, stands for dalut (poverty).

“If you have faith in one another and carry out your business with integrity, the outcome will be for a blessing.  But should you treat each other dishonestly and steal from the company or each other, the venture will end in poverty and disaster.”

Morality in business is a topic that has been in vogue in Judaism for millennia.   It is alternately in and out of fashion, depending upon the zeitgeist.  Yet, how we conduct ourselves is of utmost concern to our faith.  It is not what we say but what we do that counts. To have lust in one’s heart, (remember Jimmy Carter?) it is not a sin unless it becomes actualized.

Recently, I heard the story of a man who came to complain to his rabbi about her friend who had ceased to believe in God.  The man had no faith whatsoever. 

“It is terrible, Rabbi! The man is an atheist!”

“Well replied the sage, “atheist, shmatheist! As long as he davens Mincha.”

Here lies on the great emphases of Judaism as distinct from other religions.  It is wonderful when a person’s intentions coincide with his actions. But really, who cares about verbal obeisance? First, let him do good. I want to meet good people not people who think they are good.

The ancient texts lay heavy emphasis on honesty when dealing with other people.  It is said that one of the questions that we will be asked by the Heavenly Tribunal in the next world is yashrut b’masa uv’matan (Have you been honest in your business dealings)?  Our integrity in dealing with our fellow man is of paramount importance.

Leading others to make wrong decisions is part of the moral rectitude referred to by the Talmud. Misrepresentation is just bad as outright thievery, sometimes worse.  I’m making misleading statements we can introduce unsuspecting people to drugs, obscenity, gambling, and dubious places of entertainment. It is equally wrong to offer non-kosher food to an observant Jew. Such misdirection can grossly affect the lives of those with whom we interact.

Rabbi Aaron HaLevi so far as to say that there are “three pillars in which the world is established -truth, mutual confidence and trust. “The breach of any one of these is enough cause someone else to transgress.

The only thing worse than being dishonest with ourselves is to lead others astray.

Be a Beracha

Abraham had difficulty with his nephew, Lot.  I suspect that if he had his druthers Abraham would have placed Lot anywhere… but nearby.  But when it comes to relatives what choice do we have?  No one ever asked us if we would like our Uncle Max or not.   If they had….

The problem with Lot was that he felt that he owned (or should own) everything that he saw.  Lot’s axiom: Most anything can be done for the sake of enlarging your business empire.  For example, Lot was not averse to letting his flocks graze of other people’s property.  Granted, it is no major crime but wrong is wrong.  Lot’s ethical standards left much to be desired.  The modern equivalent might be to pick your neighbors flowers when your table needs a bit of sprucing; or not being forthright at the checkout counter with unmarked merchandise.

Tradition tells that when we approach the portals of the Next World, Olam HaBa, one of the questions that will be asked of us is, “Did you conduct your business matters honestly?” (Shabbat 31)

A story is related of two men who came to their rabbi to ask his advice on an urgent matter.  “We wish to form a business partnership,” said one.  “Yes,” echoed the second, “but we want your blessing on the project.”

The rabbi thought.  He then picked up his pen and wrote the first four letters of the Hebrew alphabet.  “Let is be your contract,” the rabbi began.  “The aleph stands for emunah (faith), the bet is for beracha (blessing), the gimel is for geniva (theft) and the dalet is for dalut (poverty).  In other words, when one of you acts in good faith, the outcome will be a beracha.  If you treat one another dishonestly the venture will end in poverty for both.”

Theft, misrepresentation and cheating are all primary sins in our faith.  Ina sense they can never be fully rectified, made right.  Wrongs breed a mistrust and suspicion.  Once someone has been deceived they have been stripped of their naiveté and trust.  A part of them has been destroyed.  Additionally, money that has been stolen is lost.  Of course, it can be returned but who knows what could have been done with it in the interim?  What opportunities were lost?

The emotional and financial damage inflicted by us is critical.  It is a crime against humanity.  From the verse in Torah, “You shall not put a stumbling block before the blind,” the rabbis deduced a literal as well as metaphysical meaning.  While we are not to place objects in front of the visually impaired, there is also a harm that follows when unsuspecting people are exposed to obscene literature, drugs, offering non-kosher food to an observant Jew.  Those too can be a “stumbling blocks before the blind.”

Abraham was right to separate himself from his unscrupulous nephews. The temptations would have been too great.  But there is a loftier moral to that story: business practices belie our true character.  If we harm people, there is blood on our hands.  If we act righteously, as menschen, we bring beracha, blessing.

The Un-Taboo Life

                                  

Psychoanalyst Carl Jung wrote, “We wish to make our lives simple, certain and smooth and for that reason problems are taboo.”

I suspect that this is the reason why most of us respond to, “How are you?” with “Fine,” unthinking.   I usually want to ask, “Are you really fine?” because I know it is rarely true.  Most times we are a hodgepodge of mixed feelings ranging from euphoria to anger.  We are “fine” because we do not want to “own” – much less advertise - the things that trouble us.

Prayer, tefila (Hebrew) is complex.  Tefila is difficult because it asks us to tell the truth.  That is never simple or easy.

When a Bar or Bat Mitzvah comes to the bima I tell them: “As you stand before this Holy Ark you have G-d’s attention.  You have taken your place with your people.  You have learned Torah and shown yourself capable.  Now is your opportunity to say what you want before HaKadosh Baruch Hu.  Ask G-d for what you need, not what you want.”

I never ask a young man or woman have requested of G-d but I know what I have told them to do is not easy.

Tefila is not rote.  It is not simply repeating what others have said before us.  Sure, that is where it begins but then scores of sages have told us, “You must add an element to your prayers that comes just from your heart.”

The Baal Shem Tov taught, “When wood burns, it is only the smoke that rises; the grosser elements are left below.  With prayer, it is the same thing; only the sincere feelings ascend to heaven.”

Problems are a great clarifier.  When we acknowledge what gives us pleasure along with what pains us we are honest.  And when we integrate that combination of difficulties and blessings, living becomes more integrated, more whole.

We do not always feel safe with others when revealing our feelings.  That is, when someone asks, how we are, “okay” is an acceptable response even if we are not okay. But, at the very least, we ought to acknowledge within our self the truth.  This is where tefila comes in.  It asks us to be fiercely honest with praising G-d for what we have and, at the bare minimum, concede what is missing.

Reb Hirsch Melech Dinuber once turned to the front page of his siddur, placed on the reading desk and stated, “Almighty G-d, I do not know what prayer to offer You.  Here is the whole prayer book; select whichever prayer pleases You best.”

Knowing oneself is not a simple task.  Prayer is not easy because it involves being fully aware of your feelings and accepting them.  Yet, once we have accomplished this task we will have grown immeasurably.

Jews pray three times a day probably because we need every opportunity to pry open our hearts to see what lies within.

Suggestion: Try opening your heart fully.  You may find it to be the ultimate liberation.