<html><head><title>[Aspaqlaria] Shaarei Yosher, sec. 1: Mission - part 1</title><link rel="stylesheet" href="http://www.aishdas.org/asp/wp-content/themes/twentyten/style.css" type="text/css" media="screen" /></head><body>Aspaqlaria has posted a new item, '<a href="http://www.aishdas.org/asp/2011/08/shaarei-yosher-sec-1-mission-part-1.shtml">Shaarei Yosher, sec. 1: Mission - part 1</a>'<br />
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<p>Shaarei Yosher was written by Rav Shim’on Shkop (1860-October 22, 1939), and the body of the text deals with the principles by which doubt is resolved in court cases and in legislation, and the principles by which <em>halakhah</em> is set.</p>
<p>We will be dealing, however, with the first part of the introduction. The introduction opens with an explanation of the meaning of life and man’s purpose of existence, and then segues from there to a quite usual thanking his benefactors and others who made the work possible. One of his accomplishments is to place their contribution to the work within the context of life as a whole.</p>
<p>“An uninvestigated life is not worth living”, as Socrates said. But a life that is well understood, yet for which one did not define goals, is also of little value. One can find oneself chasing a life’s dream only to realize afterward that all that effort did not accomplish what one is striving for. Before climbing a ladder to get to the top of a building, it pays to check if the ladder climbs the right building. In the ideal, every decision we make each day should be tied back to some larger goal, which in turn fits within an even larger goal, so that every act is meaningful in terms of one’s “Mission Statement”. In that way, every act has meaning.</p>
<p>So, every person should be seeking to define for themselves that “Mission Statement”.</p>
<p>There are many ways that the goal of life is defined within the various streams of Jewish Tradition. One might say they are all aspects of the same basic idea, different descriptions of the same thing. However, the choice of which points one chooses to give more attention will impact one’s day-to-day decision.</p>
<p>Here we will explore Rav Shim’on’s. He opens:</p>
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<td valign="top" width="60%"><span style="font-family: times new roman,times;">Blessed shall be the Creator, and exalted shall be the Maker, Who created us in His “Image” and in the likeness of His “Structure”, and planted eternal life within us,<br />
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<div style="text-align: right;" lang="he"><span style="font-family: times new roman,times;"><strong>י</strong>תברך <strong>ה</strong>בורא <strong>ו</strong>יתעלה <strong>ה</strong>יוצר שבראנו בצלמו ובדמות תבניתו, וחיי עולם נטע בתוכנו</span></div>
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<p>Note that the initials of the opening four words are <em>Y-HV-H</em>, the Tetragrammaton. A number of texts begin similarly, such as Maimonides’ <em>Mishneh Torah</em> and the Ramchal’s <em>Mesilas Yesharim</em>.</p>
<p>The original Hebrew reads: <em>Yisbarakh HaBorei VeYis`alah HaYotzeir</em>. To translate precisely but less readably, “The One Who creates <em>ex nihilo</em> will cause Himself to be blessed, and the One Who gives Form will cause Himself to be exalted.”</p>
<p>This line is more worthy of contemplation than of my simply suggesting a possible interpretation:</p>
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<li>These words are conjugated in the reflexive. What does it mean that we are saying these are things G-d will do for Himself? And if He will be causing His Own blessing and exultation, what is He waiting for before doing so?</li>
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<li>Also, why does Rav Shimon pair G-d’s ability to makes something from nothing with the notion of blessing, whereas G-d as the One Who gives those things form and function, using the same term Hebrew uses for a potter, with His being exalted and “uplifted” or “raised” in some way?</li>
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<p>Notice that Rav Shimon draws our attention to being <em>betzelem E-lokim</em>, in the “image” of G-d and associates this with eternal life. In order to merit permanence, one must be in the image of the Permanent, and the only things we make that can persist until the end of history are those that fit Hashem’s Plan for the end of history.</p>
<p>In this, Shaarei Yosher follows standard Litvisher thinking, that we are placed in this world to hone our <em>tzelem E-lokim</em>, to perfect ourselves and be whole. (In contrast to <em>Chassidus</em>, for example, which focuses on cleaving to G-d. For an introduction to this topic, see <a title="Lekh-Lekha 5757: Temimus and Deveiqus" href="http://www.aishdas.org/asp/1996/10/lech-licha-5757-temimus-and-deveiqus.shtml"><span class="ubernym uttAbbreviation" onmouseover="domTT_activate(this, event, 'content', 'A term used in the gemara as a metaphor -- sometimes to describe wisdom, sometimes to describe prophecy.','caption', 'Lens or mirror' );"><abbr class="uttAbbreviation">Aspaqlaria</abbr></span> for Lekh Lekha 5757</a>), and for a more complete set of meanderings, see the <a title="Asparlaria - Forks" href="http://www.aishdas.org/asp/category/machashavah/forks">Forks in the Hashkafic Road</a> category of this blog.)</p>
<p>But what is the <em>tzelem E-lokim</em>? How do we define wholeness and perfection? Effectively, all we have said so far is that our task in life is to become as good as possible at accomplishing His Goals, and to internalize them to make them ours. “הוא היה אומר: עשה רצונו כרצונך, כדי שיעשה רצונך כרצונו — He [Rabban Gamliel the son of Rabbi Yehudah haNasi] would say: Make His Will like your will, so that He will make your will like His Will.” (Avos 2:4)</p>
<p>We haven’t really found our Mission Statement until we understand how G-d expects us to understand and further His Goals. Then we can make ourselves and our actions in His “Image”.</p>
<p>That’s the question for the next <em>shiur</em>.</p><br />
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