Daily Dvar Torah
Proper Judges
Moshe Rabbeinu’s father in-law, Yitro, is attributed with helping his son in-law, carry the burden of leading the Jewish people.
He advises Moshe to set up a system of judges, who will handle the less problematic cases. Only the most difficult cases will be brought to him.
The key to the success of this judicial system, was to make sure that all of the judges chosen, on all levels, must be of the highest level. They needed to show excellence in character, and they needed to be Torah scholars.
There are many things said by the Rabbis, regarding this point. The Keli Yakar makes it clear that in order for the world to exist, there must be proper judges. When a judge successfully judges a case truthfully, he becomes a partner with Hashem in מעשה בראשית, the act of creation.
The Talmud in Avoda Zara says that putting an inappropriate or unfit person in a position of judging, is like planting an Asheira, a tree god. This is especially true when a Talmid Chacham, a Torah scholar, could have been taken for the same position.
The Shulchan Aruch is emphatic about this point. Even if the unfit judge is a very nice person, and is very pleasant and likable, he must not judge. Without an understanding of the Torah, and possessing חכמה אלוקית, Divine wisdom, he will not be able to arrive at the right decision.
In order for the Redemption to come, we must be led by G-d fearing, Torah scholars as judges. The current system must change. The State of Israel cannot have admitted atheists in our Supreme Court, or on any level. The system started by Yitro, must be maintained.
Jealousy Removes Joy
The Ramchal points out that after we have mastered our observances of the Mitzvot, we have even a greater challenge. This means that we are to work on our character traits.
This becomes so difficult when we are asked to change bad habits. These may be very fixed in our nature, that it is very hard to uproot.
He focuses on four areas that are common to most people. He speaks of גאוה, haughtiness, כעס, anger, קנאה, jealousy, and תאוה, lust. Of these four problematic flaws, jealousy is probably the most harmful.
The Ramchal spoke of the foolishness connected with someone who is obsessed with another person. It manifests itself when that person experiences some kind of joyous occasion, or realizes success.
The jealous person will feel terrible that his object of obsession, is truly happy. The extent of the foolishness of such behavior, is that this troubled individual becomes blinded to his own lot in life. He becomes incapable of appreciating the many gifts he has received. He cannot see his own blessings and reasons for rejoicing. He has removed from himself the ability to be happy at all.
How sad this is to see so many people who stumble in this area. They fail to recognize that each individual is given exactly what Hashem believes that he is supposed to have. Obsessing over another person is pointless, and has no benefit, but harm.
The Ramchal wants people to wake up, and learn to appreciate what they have, and learn to give gratitude to G-d for all that they have. This is how we achieve true happiness and contentment.
Water and Torah
A great deal happened to the Jewish people during the seven weeks between the Exodus and the giving of the Torah on Mount Sinai.
They fought a war with Amalek, they complained about food and water, and received the Manna.
When they began their journey from the parted Red Sea, they traveled to the desert of Shur. The Torah tells us that they traveled for three days, and could not find water.
The symbolism of the word, “מים,” water, is that it could be a reference to Torah. Just as water gives sustenance, and without it, we cannot survive, the same is true in connection to the Torah.
Based on this Pasuk, Ezra made a decree that Jews should not go three days without Torah. He instituted the practice of reading the Torah every Monday and Thursday. Torah is our life force, and cleaving to it, gives us strength. The Torah and Hashem are one. This is our special destiny in the world. When there is a connection to Torah, the world becomes a better place.
There was a cute sign at a Chabad Shule in Los Angeles that said something similar. “Seven days without Torah, makes one weak.” This is why Ezra felt that we need to get changed up every Monday and Thursday.
The Demise of the Egyptians
The Talmud in Masechet Megilla, elaborates on the well known Midrash regarding the demise of the Egyptians.
Hashem reprimands the angels for singing praises to Him. He tells the angels, “The drowning Egyptians are the work of My hand, and you want to sing Me songs!”
The hint to this Midrash comes from the Pasuk that says that during the evening before the splitting of the Red Sea, they did not come near to one another that entire night. The Hebrew for not coming near one to another is, זה אל זה. The more familiar usage of these words, is found in the daily Kedusha prayer, when we recite that we need to sanctify Hashem in this world, as the angels sanctify Him in the Heavens, when, וקרא זה אל זה, when they call out to one another, “קדוש, קדוש, קדוש.”
The connection between the similar usage of these words, is the basis for the reprimand of Hashem to the angels. And this is also the reason why we only say a full Hallel on the first day of Pesach.
The seventh day of Passover, is the actual day the Egyptians were drowned, and because it is a holier day than the Intermediate days of Chol Hamoed, we treat the last six days the same, without the recitation of Hallel.
This Midrash does not mean that we are not allowed to rejoice when our enemies fall. We pray that we will see this rejoicing very soon, when Hamas will be totally defeated!
Parnassa
The incident regarding the Manna is one of the main sources for teaching us about what our attitude should be about earning a livelihood.
This “food from Heaven,” fed the Jewish people in the desert for forty years. It was given in the merit of Moshe Rabbeinu. When he died, the Manna stopped falling. Some read תפילת המן, the prayer for Manna every day, while others read it the Tuesday before Parshat Beshalach.
The reliance on this magical food, was a new test of faith every day. There was always the fear of what would happen if it didn’t come. On Friday, they gathered a double portion, which is the reason for taking two loaves of Challa, known as “Lechem Mishne,” at our Shabbat table.
Even in the desert, it became clear the level of faith, of each Jew. Those who trusted in Hashem, had the Manna arrive outside their tent. Those who lacked faith, had to travel a bit to find their share of this incredible food. (We believe that there is a jar of Manna hidden somewhere in Jerusalem.)
We must realize that our dependence on Hashem for our sustenance, is really not that much different today, than it was in the desert. We think that we are in control of our destiny, but it is only a facade. The Orchot Tzaddikim reminds us that even financial gifts given to us by our relatives, is also from G-d. If we recognize this, it will help keep us humble.
We must certainly do our own Hishtadlut, by working hard in an honorable way. But our sustenance comes from Heaven, just like the Manna in the desert.
They Left Egypt “Armed”
The Torah tells us that the Jewish people went out of Egypt, חמושים, Chamushim. There are many interpretations to this word חמושים.
The standard explanation of this word is that they were armed with weaponry. This was in case they would be attacked and be forced to fight battles. Often at security stations, we are asked if we are “Chamush.” The security people are asking us if we are carrying a weapon.
Even according to the opinion that we are dealing with weapons, our commentators explain what the true armor of the Jewish people is. Some say that perhaps our secret weapon is prayer and Torah. When these are combined with physical weaponry, we are invincible. This, G-d willing, is why we will soon see a great victory over our enemies.
Some explain that חמושים, is a reference to חמשה חומשי תורה, the five books of the Torah. We are to be scholar warriors. As King David wrote, “A double edged sword in one hand, along with singing praises to Hashem.”
There is one more interesting explanation of the word, חמושים. This is a reference to the opinion that only one fifth of the Jewish people left Egypt. Four fifths were considered unworthy and perished in the plague of darkness.
At one point not too long ago, it looked as though only one fifth of the Jewish population would merit being able to live in Israel. Thankfully, this proved not to be true. Today, there are more than seven million Jews living in Israel. And it looks as though many more Jews are waking up and have made the wise decision to make Aliya.
It is our hope and prayer that all of the Jewish people come home, “Chamushim,” with faith, Torah, and Mitzvot.
A Personal Kiddush Hashem
The Ramchal spoke about the enormous importance connected with the sanctification of Hashem’s name. This is known as Kiddush Hashem.
The Ramchal in Messilat Yesharim was focused on how we are to work at our individual spiritual growth. Therefore, he did not address the idea of Kiddush Hashem on a national level. This had to do with glorifying G-d, and making His Name great among the nations.
On a personal level, one must always be certain that he conducts himself in a way that would make Hashem proud. He should be well mannered and well groomed. He should certainly conduct his business matters with the highest level of integrity.
The Talmud in Masechet Yoma, gave examples of Kiddush Hashem from various great Amoraim. Paying on time for a purchase was one example of Kiddush Hashem. Rav Yochanan felt it was necessary to go with his Tefillin on, all day. There was a strong emphasis on consistency and not being hypocritical.
There was the story of Rav Safra who intended to sell his donkey to a Gentile. He was offered the price he asked for, but couldn’t answer momentarily, because he was reciting the Shema. The Gentile thought his offer wasn’t high enough, and offered more money. When Rav Safra finished his prayers, he told his buyer, that in his mind, he accepted the first offer. In good conscience, he could not accept the higher offer. This is Kiddush Hashem.
We must remember that as observant Jews, we carry a great responsibility. There are situations, when we might meet secular Jews, and their total impression of a religious Jew, may come from that one meeting with you.
We must remember to act like Rav Safra, and bring honor and pride to G-d, and the rest of the Jewish people.
The Challenge of Shabbat
The Ramchal gives a summary of various commandments of the Torah, and demonstrates the areas where most people need some improvement. An example of how he shows laxity, would be regarding Shabbat observance.
Despite the numerous and detailed laws of Shabbat, the Ramchal focuses on two specific areas. The first has to do with our attitude about rabbinic laws.
He explains that it is known that it was necessary for the Rabbis to make safeguards, so that Torah law would not be violated. As a result, there is a tendency to define specific rules of Shabbat that are rabbinic, such as Muktza rules, and tend to rationalize about them.
There was a concern that people might justify certain acts, and say that, “They are only from the Rabbis, and I can be lenient.” I have actually seen people turn on lights with their elbows, and justify the act, because they reduced it to the realm of the rabbinic.
The second area of Shabbat where most of us need to improve, is remembering to make the day holy, by our actions. A big part of this, is what we talk about. We are certainly not supposed to talk about business on Shabbat. And we are meant to refrain from focusing on the mundane activities of the coming week.
Shabbat is a wonderful gift given to us by Hashem. We must remember to keep this day special, by following the dictates of the Rabbis, and by conducting ourselves in a manner appropriate for the day.
The Challenge of Shabbat
The Ramchal gives a summary of various commandments of the Torah, and demonstrates the areas where most people need some improvement. An example of how he shows laxity, would be regarding Shabbat observance.
Despite the numerous and detailed laws of Shabbat, the Ramchal focuses on two specific areas. The first has to do with our attitude about rabbinic laws.
He explains that it is known that it was necessary for the Rabbis to make safeguards, so that Torah law would not be violated. As a result, there is a tendency to define specific rules of Shabbat that are rabbinic, such as Muktza rules, and tend to rationalize about them.
There was a concern that people might justify certain acts, and say that, “They are only from the Rabbis, and I can be lenient.” I have actually seen people turn on lights with their elbows, and justify the act, because they reduced it to the realm of the rabbinic.
The second area of Shabbat where most of us need to improve, is remembering to make the day holy, by our actions. A big part of this, is what we talk about. We are certainly not supposed to talk about business on Shabbat. And we are meant to refrain from focusing on the mundane activities of the coming week.
Shabbat is a wonderful gift given to us by Hashem. We must remember to keep this day special, by following the dictates of the Rabbis, and by conducting ourselves in a manner appropriate for the day.
What It Takes to Wake Us
Rav Shlomo Mann made an interesting observation about the Tenth Plague. For the first time. Hashem refers to the plague as a נגע, NEGAH, instead of the usual word for plague, מכה, MAKA.
Rav Mann continued by explaining that the word, NEGAH, also means לנגוע, to touch. The other nine plagues affected the Nile River, the cattle, and the people. None of them actually touched Pharoah, until the Tenth Plague hit. He was a first born himself, and it drove home the point, that he could have been killed, as well.
This is a serious lesson about human nature. We might hear about problems and suffering all around us. But we may not fully understand what others are going through, until we go through it ourselves.
When Pharoah saw first hand the devastation of the death of the first born, which included his own son, he was finally moved. He then agreed to let the Jewish people go.
This is what G-d told Moshe. He said this last plague will touch Pharoah personally. He will finally realize that he has no choice but to stop the devastation, and listen to Moshe.
We should learn from this that we should wake up and act as we should, before we get hit over the head, to make us realize the proper way to conduct ourselves in our interaction, with G-d and man.
Living in Darkness
The plague of “darkness” defied nature. Normally, we would define darkness, as the absence of light. But in Egypt, the darkness was actually felt.
The Torah describes that not only were the Egyptians unable to see, but they were also unable to move. What added to the miracle, was that the Jewish people had light.
It was at this time, that the Jewish people were able to see exactly what was inside each Egyptian home. This made it easy for them to see what items they would “borrow” when they left to the Promised Land.
The Chidushei Harim has a different lesson to be learned from the plague of Darkness. The worse darkness is when one doesn’t wish to see his brother’s pain, and reach out to help. The result of such apathy is that when one ignores such hardships of others, he becomes stuck himself.
He fulfills the other half of the verse, in that he becomes stuck and unable to move. He is trapped in his own darkness, and is in a hopeless situation.
It is very sad that there is so much darkness in the world, which includes so much selfishness and lack of consideration for others. We must see the “light” and learn how to see others and act as the Torah demands.
Stay Away From Negative Influences
The Ramban noted that the Mitzva given to Moshe in Egypt regarding Rosh Chodesh, was the first commandment given from G-d to Moshe. This was in addition to the instructions related to the first Seder, celebrated in Egypt.
All of the rest of the Mitzvot, were given on Mount Sinai.
The Ramban makes a point of saying that these commandments were given חוץ לכרך, outside of the city. The decadence and impurities were so great that a revelation from Hashem, had to come in an unpolluted area. This is a reminder that we cannot experience spirituality in an unholy environment. We must remain separate from all negative influences, in order to grow in holiness.
The Torah Yeshara, a biblical commentary by Rav Yechezkel Kahane, father of Rav Meir and Rav Nachman, makes a similar point. He said that Moshe said the following to the Jewish people. “As deliverance from Egypt is to be not only from physical bondage, but also from spiritual slavery, you must break away from Egyptian influence altogether.”
There are many reminders of this idea as expressed in connection with living in Israel. The Talmud speaks of the holy air of Eretz Yisrael, and how only in Israel can one truly flourish. The Keli Yakar makes an even stronger statement. He says that one can only observe eight of the Ten Commandments, in Chutz L’aretz. This is because one who dwells outside of Israel, it’s as if he has no god. Therefore, he cannot fulfill the first two of the ten, “I am the L-rd Your G-d,” as well as, “You shall have no other gods before Me.”
The influence of Egypt was extremely negative. We must get the message and actively put ourselves in the best place for spiritual growth. Living in Israel, is a good start.
Proof of Truth of Judaism
The Keli Yakar makes a connection between the plague of locusts, and an apparent general statement made by Moshe to Pharoah.
When he warns the Egyptian king that he had better let the people go, or else he would suffer this horrible plague, he adds another point.
He says what appears to be a generality about all of the plagues. “In order that you tell your children and children’s children how G-d ‘played’ with the Egyptians and the wonders placed in them.” The Keli Yakar says that specifically this verse applies to the locusts. They will be speaking about this massive affliction for generations. Egypt will never again witness a plague of locusts such as this.
This brings us to an overall difference of opinion between the Rambam and Rav Yehuda Halevi. The Rambam was concerned that we should not base our beliefs strictly on the supernatural events of Egypt. He was afraid, that despite their greatness, in time, people might give explanations as to how it was really natural events, and not necessarily from G-d. The only way is to develop an intellectual faith in G-d that would be more permanent.
Rav Yehuda Halevi had a different view. He felt that the fact that all of the major religions accept that the events of Egypt actually happened, it serves to be a basis in proving the truth of Judaism.
The Rambam felt that we come closer to G-d by way of developing intellectual faith. And Rav Yehuda Halevi felt that evidentiary proof was very compelling. In either case, we are to see the events of Egypt as a springboard. This is also why we are commanded to speak of the exodus from Egypt, twice daily. Only Judaism began with such a connection between G-d and His people. It was impressive for a while, the extent of those plagues. But we are to be impressed, not so much by the miracles, but by Hashem’s greatness alone.
Overcoming Feelings of Revenge
The Messilat Yesharim goes through various Torah commandments, that are challenging and difficult to observe. An example of such a Mitzva, is the prohibition against taking revenge against a fellow Jew.”
The reason why this is very hard to observe is because it is an absolutely normal reaction, to want to get back at someone who wrongs us. This applies to situations where another individual shamed us, caused us bodily harm, or loss of money.
Without the Torah warning us not to do so, we will feel totally justified in paying that person back for all of the grief that person caused us.
The Messilat Yesharim goes on to say that despite the difficulty in overcoming our emotions, Hashem believes that we can overcome feelings of revenge.
This is an example of how we are capable of elevating ourselves to the point, where we are able to forgive and hope that the sinful person will repent. We do have an obligation to rebuke and make it perfectly clear, why we are upset with that person, but that’s as far as it goes.
This is why you will never hear a believing Jew say horrible things like, “Drop dead,” or openly wish that harm will come to that person.
Rav Ahron Soloveitchik epitomized this level of forgiveness. After a major disagreement with other leaders of the Chicago community, where Rav Soloveitchik believed that he was wronged and treated badly, he would tell his family the following: “I am looking forward to the day when these people will come and ask for forgiveness. I truly hope they will do Teshuva.”
Such an attitude is uncommon in the secular world. Revenge is considered justified and expected. The Torah teaches that we can rise above such feelings, and still learn to love every Jew.
This, of course, applies only to Jews. But revenge towards our enemies, is demanded of us. We must defend the honor of Hashem, and not allow the desecration of G-d’s holy Name. When the enemies of the Jewish people fall, there is glory to Israel and Hashem. May that time come speedily.
A Frightening Prophecy
In the Book of Kings II Chapter eight, there is the frightening dialogue between the Prophet Elisha and Hazael, King of Aram.
Originally, Hazael came to ask Elisha about the fate of the previous king, Ben Hadad, who was bed ridden. He was told that the king would recover, but would die a different death, and would be replaced by Hazael. This happened the next day when Hazael caused him to die by suffocating him.
Before he left, Elisha was unable to hold back his tears from the prophecy that he saw. He saw that the Jewish people would be deserving of punishment at the hands of Hazael. He begged Hashem not to allow this prophecy to come true.
He told Hazael the vision that he saw and why he cried. “Because I know what evil you will do to the Children of Israel. Their strongholds you will set on fire; their young men you will kill by the sword, their babies you will tear apart, and their pregnant women you will split open.”
Hazael responded to Elisha by saying, “Am I a dog that I would commit such atrocities?”
This is a particularly frightening prophecy considering what Israel has been going through. It is clearly a time of soul searching and repentance. Am Yisrael must rise in holiness and spirituality. The tragedy of October seventh must serve as the springboard to bring great things to the Jewish people. We must fervently believe that great times are ahead, that will come when we remain strong in our faith.
Outward Miracles
The Torah portions that describe the exodus from Egypt, are very significant in terms of its foundation to Judaism. There is an important philosophical message as to how Hashem interacts with the world.
In general, we are to seek out the miracles that we experience daily. We are to recognize the Hand of G-d even in mundane activities, and not take anything for granted.
However, during special times in our history, when the future existence of the Jewish people was challenged, G-d would reveal Himself in an open manner.
One such example was the showdown between Eliyahu Hanavi, and the false prophets of Baal. A great miracle was needed, and a fire came out of the sky, consuming Eliyahu’s sacrifice. This clearly showed the falsehood of Baal, and order was restored.
The outward miracles were needed in Egypt, as proof of the truth of Judaism. No religion began with signs and wonders, and the splitting of the Red Sea. This experience was culminated with the Revelation on Mount Sinai, when every Jew heard G-d speak.
The Kuzari tells the story of a king, seeking truth. He went to the Greek philosophers, a Christian, a Muslim, and finally, a Jew. He asked each how their religion or philosophy began. He further asked why only the Jewish religion began with exceptional miracles, witnessed by all.
When he was not given an acceptable answer, he converted, as did his entire kingdom. When great miracles are needed, Hashem provides them. But we must not forget the miracles we witness each day.
Now seems like a very good time for one of those outward miracles, where there will be salvation for the Jewish people, and the world will acknowledge the truth and might of the G-d of Israel.
Hopeless Evil
The Rambam discusses the subject of evil, and uses the behavior of Pharoah in Egypt, as proof to his theory.
He explains that although we believe that man was given free will, if he chooses a path of evil, this free will can be taken from him. The hope is that every sinner will come to repent for his sins, but this is not always the case.
Pharoah lost his free will after the first five plagues. After this, Hashem hardened his heart, and he was unable to let the Jewish people go, until Egypt was smitten with all Ten Plagues.
He was so deep in his evil, that there was no way for him to get out. In the Tanya, a book studied mainly by Chabad Chassidut, it also speaks of a person reaching a point of no return, where repentance cannot happen. This is referred to as, “being in the Kelipa,” or stuck in a shell that envelops him.
Until recently, and hopefully, this has changed, there were many who believed that there was no such thing as evil. If people were only showered with kindness and love, they would mend their ways.
Aside from it being stated openly in Isaiah, that Hashem, Himself, created evil, the world has witnessed what pure evil really is.
The Hamas and their followers, are a living example of what the Rambam described. The Jews in Egypt witnessed it with Pharoah. And we are witnessing this evil today. The Torah makes it clear how we are to act when it said, ובערת הרע מקרבך, “And you must burn out evil from your midst.” There must not be any compromise or discussion. Evil must be destroyed.
Miraculous Staff of Moshe
The story connected with the מטה, or staff of Moshe, is really quite amazing. It was one of the things created towards evening, on the sixty day of creation.
It was first in the possession of Adam in the Garden of Eden. It was eventually given to Chanoch, to Shem, son of Noach, and then to Avraham Avinu. Eventually, after Yitzchak, Yakov and Yosef, it was confiscated by Pharoah. When Yitro ran away from Pharoah, he took the staff with him, and planted it in his garden in Midyan. The staff became embedded in the ground, and nobody was able to remove it from the ground.
Yitro thought that this was a very strange occurrence. He saw this as a sign from Above. He made it known that anyone who could pull the staff from the ground, would be able to marry his daughter, Tzipora. One day, Moshe passed the garden, and saw the staff with Hashem’s holy Name on it. He removed it with no effort at all! He was given Tzipora as a wife, and she showed her worthiness, by removing all of the idol worship from her father’s house.
The staff was used to implement the Ten Plagues, and was designated from creation, for its special purpose. This information was provided by the Meam Loez.
Moshe in Exile
The Meam Loez contains some fascinating Midrashim that give us information, that might seem missing from the text of the Torah.
Many wonder what happened to Moshe, when he ran away from Pharoah. We know that he was eighty years old when he came back to Egypt, which means that he was gone for a long time.
The Meam Loez claims that Moshe was king of Cush for forty years, until he was sixty-seven years old. It was shortly after this, that he met Yitro, after he had saved his daughters.
When Moshe related that he was king, Yitro suspected him of serious wrongdoing. He put him in jail with no food and water for ten years. Secretly, his daughter, Tzipora, brought him food and water, and kept him alive.
After ten years, she tells her father to check on the Hebrew, that he imprisoned. Yitro was certain that Moshe must have died long ago. His daughter explained why he might still be alive.
She told her father that the G-d of the Jewish people, does wondrous acts. He saved Avraham from the fiery furnace, of Nimrod. He saved Yitzchak at Akeidat Yitzchak, the binding of Isaac. He saved Yakov, when he wrestled with an angel. And she described how Moshe was saved as a baby in the basket, and again from the sword of Pharoah.
Yitro was astonished to find Moshe alive. He reinstated him as a member of his household, and eventually became his father in-law. Three years later, Moshe began his mission as the savior of the Jewish people.
This information is quite interesting, and gives great insight as to what happened to Moshe all of those years.
Forbidden Foods
The Messilat Yesharim is a guide to help people grow spiritually. There are a number of steps that help achieve this goal.
One of these steps is called נקיות, trying to achieve cleanliness. This involves carefully observing all of the Mitzvot of the Torah. There are three areas in particular that require greater attention.
The Messilat Yesharim lists these three in the order of which are the most difficult to overcome. The Mitzvot involving theft are many more than we realize. We need to be “clean” in all aspects of money matters. This could be even harder than overcoming matters connected with illicit relations. This is because, areas related to money are much more subtle, and not so obvious.
The third area is related to matters of Kashrut. There is also a tendency here to be lax, and not take this as seriously as we should. The Ramchal, author of Messilat Yesharim, points out that we don’t realize the harm that we cause ourselves when we ingest foods that are not kosher. Such impure food has the effect of מטמטם את הלב והמוח, that it causes great confusion to one’s heart and brain.
He goes as far as to say that one should look at food where there is even the slightest doubt, as to its permissibility, just like poison. One would never consciously swallow anything that contains even an ounce of poison. The potential danger is enough to prevent us from taking chances.
The same is true of forbidden foods. The damage that it does is so great, that if we only recognized it, we would take the greatest care to watch what we eat.
These are the steps that we must take in order to grow in spirituality. Recognizing our temptations, and overcoming them, is the way to achieve this goal.