Haste Does Not (Always) Make Waste
In these last moments of exile, every Mitzvah carries far more weight than at any other time in our history. Even one seemingly “insignificant” gesture—consistent with G-d’s will conveyed to us through the Torah—can forever alter the nature of existence. One Mitzvah, the Talmud writes, can transport the entire world from a state of exile to a state of Redemption and permanent peace.
Wearing our Talents on our Sleeves,”
When Jacob gathers his sons to bless them we find it curious that he criticized his first three sons, rather than blessing them. In a previous message it was explained that there are certain people whose positive traits are latent. A blessing unleashes the force that allows people to actualize their hidden potential.
But, there are other people who “wear their talents on their sleeves,” as it were, and are in no need for a blessing to help them actualize their talents. On the contrary, these individuals are in need of a force, a filter of sorts, which will control the excesses or misdirection of their otherwise positive traits.
Seen in this light, Jacob did not really deprive some of his sons of his blessings; rather he recognized their positive qualities and simply pointed out to them how they were misdirected in the past and how they should be channeled in the future.
The Rebuke of Reuben
With this introduction in mind let us examine the words of rebuke delivered to Jacob’s first born son, Reuben:
“Reuben, you are my firstborn, my strength… unstable as water…”
According to Rashi, Jacob was criticizing Reuben’s haste and impetuous temperament.
It is interesting to note that, by contrast, haste has been highlighted by Jacob as a positive and admirable quality of another of his sons, Naphtali:
“Naphtali is like a gazelle that runs quickly.”
This is understood by Rashi and others as recognition of Naphtali’s haste.
The obvious question here is why does Jacob find the need to rebuke and thereby correct Reuben’s penchant for haste, yet praises Naphtali’s seemingly identical trait?
The answer lies in a better understanding of the role of haste and the key to this understanding can be found in the words of our Sages in Ethics of the Fathers that encourage us to “Run like a deer… to do the will of your Father in heaven.”
Haste and dispatch, agility and alacrity, are all positive qualities when they are in response to fulfilling G-d’s will.
Haste and impulsive behavior has no place if one’s course of action is based solely on one’s own understanding. Suppose I wake up in the morning thinking that a new approach to helping the community is warranted, it behooves me to subject my original thought to serious scrutiny. Is this truly the right course, or is it the product of a creative mind? Is it genuinely consistent with what the Torah tells me is G-d’s will, or is it merely a reflection of my own desire for leaving my mark on society or having society conform to my will?
Charting a new course in the pursuit of positive and noble goals requires serious thought, consultation with others and ultimately being prepared to modify or even discard an original and brilliant idea if it proves to not totally conform to G-d’s will. In this arena, there is no room for hasty decisions and impulsive behavior.
Subjective Haste
This hasty approach to doing what we subjectively think of being good was the issue that prompted Jacob to criticize Reuben. Reuben, according to our Sages, based on hints in the Biblical text and oral traditions, after the death of Rachel, removed his father’s bed from the tent of Bilha and placed it in the tent of his mother Leah. This was his way of showing respect for his mother and reversing what he thought was an injustice.
Clearly, he was basing his actions on his subjective feeling as to what was proper and improper, and he was wrong. His haste and zealousness caused him the loss of leadership of his brethren; a position he was originally entitled to as the first born. His haste was not to do G-d’s will, but to express his personal feelings of moral outrage at what he perceived was a slight to his mother’s honor. It could very well be that after he decided to move the bed he rationalized that it was G-d’s will, but his original motivation was his subjective sense of morality.
Objective Haste
On the other hand, when we know clearly that a certain course of action is desirable and is mandated by the Torah, especially when it goes against our personal interests; it behooves us to act forthwith, without any hesitation or delay. “Run to do the will of your Father in heave!” This trait is identified with Naphtali, who, according to Talmudic and Midrashic texts, was always ready to respond to G-d’s directives.
The human being is a rational and reflective being, and the human being is an emotional and impulsive creature as well. Both traits are positive if they are used properly. If we use our power of deliberation to ponder whether we should respond to G-d’s directives while our impulsive nature fuels our personal ambition, then we will have squandered and compromised these traits. When we use deliberation for initiatives that spring from our own thoughts, and use haste in carrying out the initiatives of the Torah we will have gone a long way in fulfilling our role as complete human beings.
We are in the Naphtali Age of Positive Haste
We are living in unique times; on the threshold of the Messianic Age. If over intellectualization of Judaism was misguided in the past, there is certainly no time now to be deliberate in our approach to Judaism. Every one of us must become a “Naphtali.”
In these last moments of exile, every Mitzvah carries far more weight than at any other time in our history. Even one seemingly “insignificant” gesture—consistent with G- d’s will conveyed to us through the Torah—can forever alter the nature of existence. One Mitzvah, the Talmud writes, can transport the entire world from a state of exile to a state of Redemption and permanent peace.
In such a time, the idea of seizing every opportunity to do more good cannot be overstated. While we must be careful not to fall into the “Reuben trap” to act impulsively when we think of new ideas that might contradict the law and spirit of Halacha (Jewish law), it is imperative that we adopt the “Naphtali” form of opportunism for the good.
Our Sages liken this world to a wedding feast and admonish us to hastily grab some food and eat. They are referring, of course, to the spiritual food and nourishment that nurtures our soul. Their words ring especially true in these last moments of exile. We cannot afford the “luxury” of slowly deliberating on the value of one Mitzvah.
From the book Light from the Future: Parshas Vayechi by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.
