Today’s Torah content is dedicated to the joyous occasion of the marriage of Jon Deutsch and Avigayil Lev. Jon has "graduated" from student, to coworker, to chavrusa and friend. Avigayil, another former student and fellow Slytherin, remains a daily presence in my virtual beis midrash. I am happy for them and I'm excited to see where their life leads them.
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On Seeing the Hearts of Human Beings
Seeing the Heart of David
With few exceptions, Tanach tends to eschew descriptions of the physical appearances of its characters. Two of those exceptions can be found in Sefer Shmuel. The first is Shaul: “And [Kish] had a son, whose name was Shaul, young and handsome [1], and there was not among the children of Israel a more handsome person than he: from his shoulders and upward he was taller than any of the people” (I Shmuel 9:2)
The second notable exception is David, about whom it is said: “Now he was ruddy (admoni) with beautiful eyes (yafeh einayim) and a goodly appearance (tov ro’ee)” (ibid. 16:12).
In context it is easy to see why these physical descriptions are relevant to the narrative. Shmuel ha’Navi is sent by Hashem to anoint a new king to replace Shaul. He is told that the new king will be one of the sons of Yishai. He makes the journey to Yishai’s house, and the sons are summoned:
And it was upon their arrival that Shmuel saw Eliav and said: “Surely Hashem’s anointed is before Him.” But Hashem said unto Samuel: “Do not look at his appearance or at his tall stature, for I have rejected him; for it is not as man sees – for man looks at the outward appearance, but Hashem sees the heart” (ibid. 16:6-7)
Shmuel then cycles through the rest of Yishai’s sons, before finally settling on David:
Yishai then called Avinadav and brought him before Shmuel, but he said, “Hashem has not chosen this one either.” Then Yishai brought Shammah, but [Shmuel] said, “Hashem has not chosen this one either.” Yishai presented his seven sons before Shmuel, but Shmuel said to Yishai, “Hashem has not chosen these.” Shmuel said, “Are these all the boys?” and he said, “The youngest one is still left; he is tending the sheep now.” So Shmuel said to Yishai: “Send and bring him, for we will not sit [to dine] until he arrives here.” He sent and brought him. He was ruddy with beautiful eyes and a goodly appearance. Hashem then said, “Arise and anoint him, for this is he!” (ibid. 16:8-12)
The question is: What was Shmuel’s mistake? The fact that Hashem had to correct him, saying, “Do not look at his appearance or at his tall stature … for man looks at the outward appearance, but Hashem sees the heart” implies that Shmuel erroneously focused on David’s outward appearance. How are we to understand Shmuel’s error? Are we to think that such a great prophet as Shmuel got caught up in appearance-based superficialities? And if Shmuel was merely concerned about how the new king would be perceived in the eyes of his people, did he really think that such considerations outweighed the quality of the king’s heart?
The Malbim [2] provides a conceptually and textually sound answer:
“he was ruddy”: Here is shown to us the truth of what was written earlier: “for it is not as man sees – for man looks at the outward appearance, but Hashem sees the heart.” For David was ruddy, [indicating] that “redness” was dominant in him [3], and he was [therefore] genetically disposed to [commit acts of] bloodshed. At the same time, good qualities were also indicated in him, for he “had beautiful eyes and a goodly appearance,” which indicated that he was analytically sharp-minded and had a healthy constitution …If Shmuel had only relied on his human perception, he would have concluded that [David] was not worthy [of being king,] but Hashem “sees hearts” and knew that out of his good free-will decisions he would do only justice and righteousness, and that he would use the nature of “redness” implanted within him to wage the wars of Hashem and to annihilate the doers of iniquity from [every] city. This is what is desirable in the eyes of Hashem, that even though a person has a natural inclination towards evil, he should rule over it with righteousness and good free-will decisions. This is [the intent of] that which was written: “Arise and anoint him, for this is he” – [namely, this is the one] who is desirable before Me.
According to the Malbim, Shmuel’s mistake did not stem from a misguided overvaluation of appearances. Rather, he was legitimately concerned that David’s natural disposition towards violence, as indicated by his ruddy appearance, would render him unfit to be king over Israel. Indeed, this was a legitimate concern. This is precisely why Hashem needed to step in and provide assurance from the perspective of Divine omniscience, saying: “It is true that such a disposition could render a man unfit to be king, but this man will harness his aggressive nature and channel it towards the good.” “He was ruddy with beautiful eyes and a goodly appearance.” His potentially destructive nature will be actualized, but for the good.
Seeing the Hearts of Our Fellow Human Beings
One of the central ethical mitzvos of the Torah is ve’halachta bi’drachav (“you shall walk in His ways”). The Rambam [4] defines this mitzvah as follows:
We are commanded to make ourselves resemble Him (exalted is He) in accordance with our ability, as it is stated: "you shall walk in His ways" (Devarim 28:9). This commandment has been repeated in the statement: "to walk in all of His ways" (ibid. 11:24). The [Oral Torah's] explanation of this matter is as follows:
"Just as Ha'Kadosh Baruch Hu is called 'merciful,' so shall you be merciful. Just as Ha'Kadosh Baruch Hu is called 'gracious,' so shall you be gracious. Just as Ha'Kadosh Baruch Hu is called 'righteous,' so shall you be righteous. Just as Ha'Kadosh Baruch Hu is called 'kind,' so shall you be kind" (Sifre).
And this commandment has been repeated in different words: "you shall follow after Hashem, your God" (ibid. 13:5), and its explanation is also that we should make our good actions and lofty character traits resemble those which are ascribed to Him (may He be exalted) by way of allegory. May He be exceedingly exalted over everything.
The core of this mitzvah is that we should model our own actions and characteristics after the allegorical descriptions of Hashem’s actions and characteristics. If so, then Hashem’s statement to Shmuel, “for it is not as man sees – for man looks at the outward appearance, but Hashem sees the heart” is not to be understood merely as a particular correction of a particular man’s mistake, but as a universal ethical imperative. Accordingly, we must ask ourselves: What can we do to emulate the Divine attribute of looking past outward appearances of our fellow human beings, and instead, to “see their hearts”?
I recently finished reading Dr. Tara Brach’s book Radical Compassion. In Chapter 9, “Seeing the Goodness,” Tara writes about techniques for remembering to see the basic goodness in all human beings. Rather than attempt to summarize the main ideas of the chapter, which are built upon the previous chapters, I’d like to relate a story the author heard read at a Christmas Eve church service. When combined with the Malbim’s commentary, I believe this provides us with an approach to answering our question:
One Christmas Day, a woman, her husband, and their year-old son had driven a long way before they found an open diner by the side of the road.It was quiet and almost empty, and they were waiting gratefully for their food when the little boy began waving from his high chair and calling, "Hi there!" to someone behind them. To the mother's dismay, it turned out to be a wreck of a man, unkempt and unwashed, obviously a homeless drunk. Now he was waving back at her boy and calling, "Hi there, baby, hi there, big boy ... I see ya, buster."The woman and her husband exchanged looks, and the few other people in the diner were shooting disapproving glances their way. And the old guy went on, even after their food came. "Do you know patty-cake? Attaboy ... Do you know peeka boo? Hey, look, he knows peekaboo." The mother tried turning the high chair around, but her son shrieked and twisted to face his new buddy.Finally, giving up on their meal, her husband got up to pay the bill, and the mother took the baby in her arms, praying that she could quickly get past the old drunk, who was seated by the door. But as they approached, her son reached out with both arms – his pick-me-up signal – and propelled himself into the man's open arms.But now the mother could see tears in the man's eyes as her son laid his head on his shoulder. He gently held and rocked the boy, and then he looked straight into her eyes. "You take care of this baby," he said firmly. And as he slowly handed him back, "God bless you, ma'am. You've given me my Christmas gift."She must have mumbled something in return, but as she rushed to the car, tears streaming down her face, she could only think, "My God, my God, forgive me."
This woman underwent a shift in her perspective akin to what Shmuel ha’Navi experienced. At first she could only see this man’s outward appearance. He was homeless. He was drunk. He was dirty. He was what Tara calls “an Unreal Other” – a person who happens to belong to the same species as ourselves, but is somehow “less real” than ourselves and those with whom we identify. And this man’s homelessness, drunkenness, and dirtiness served as evidence to expand his Unreal Otherness by generating a complete past, present, and future of him in her mind. On that basis, whether consciously or unconsciously, this man was written off as being intrinsically worth less than she, her husband, and her baby, and was destined to remain as such.
It was only when she saw the man’s reaction to her baby – to her baby’s natural and unbiased reaction to another human being – that she was able to “see the heart” of this man. And when he looked into her eyes and expressed gratitude, he became a Real Person, just like her.
Now, one might object to this line of reasoning, saying that seeing an Unreal Other as a Real Person has nothing to do with emulating Hashem’s “seeing the heart” mentioned in Sefer Shmuel. After all, according to the Malbim, Hashem’s proclamation of David’s worthiness to be king was predicated on the knowledge that he would make good free will decisions, choosing to channel his natural tendencies to his service of God. Such knowledge can only come from Divine omniscience, which – by definition – is impossible for finite human beings to emulate, and wouldn’t even fall under the purview of ve’halachta bi’drachav.
I disagree. When the Rambam introduces the mitzvah by saying, “We are commanded to make ourselves resemble Him … in accordance with our ability,” and “we should make our good actions and lofty character traits resemble those which are ascribed to Him … by way of allegory” he is acknowledging the fact that the Divine attributes are intrinsically different from our human emulations of them. Indeed, the entire first section of the Moreh ha’Nevuchim substantiates this reading. Moreover, as my Rosh ha’Yeshiva pointed out, the Sifre cited by the Rambam bears out this point. Chazal don’t say: “Just as Ha’Kadosh Baruch Hu is merciful, so shall you be merciful” but rather, “Just as Ha’Kadosh Baruch Hu is called merciful, so shall you be merciful.” In other words, Hashem’s mercy is of a fundamentally different nature than human mercy, and there is absolutely no way we can emulate it. Rather, we must study Hashem’s modes of action as presented in Tanach and translate them into human ethical standards.
Such is the approach I am suggesting here. Unlike Hashem, we lack the ability to see into the hearts of our fellow human beings to know what choices they will make. But like Hashem, we can take active steps to look past their outward appearances, to refrain from making definitive judgments and predictions of future behavior on the basis of what our eyes see – as if we were as omniscient as God – and instead, to see them as a fellow tzelem Elokim (“created in with a divine form”), with the same humanity as ourselves.
Of course, this doesn’t mean that we ought to be naïve or unrealistically optimistic in our dealings with other people. If, for example, an actual mugger approaches us on the street, we should take whatever precautions are necessary. But at the same time, we can still see that person as a fellow human being.
Seeing Our Own Hearts
Most importantly, this perspective must be applied to our own hearts. When we look in the mirror, we must see past the misplaced feelings of certainty we have about our “destiny” based on our dispositions and the lot we were dealt in life. There is no such thing as destiny. "See, I have placed before you today the life and the good, and the death and the bad … Choose life, that you and your offspring may live" (Devarim 30:15,19). We cannot choose our genetics or our circumstances, but we can choose what to do with them. By seeing our own heart through Divine eyes, we unlock our ability to “choose life.”
[1] The pasuk uses the phrase “tov” (“goodly”), but the Targum translates this as “shapir” (“beautiful” or “handsome”), and the end of the pasuk supports this translation.
[2] Rav Meir Leibush ben Yechiel Michel (Malbim), Commentary on Sefer I Shmuel 6:12
[3] I don’t fully understand what he means, but my guess is that it reflects some sort of theory of humourism. I don’t think it matters much, as long as we take it as his factual premise and then see how he applies it.
[4] Rabbeinu Moshe ben Maimon (Rambam / Maimonides), Sefer ha’Mitzvos: Mitzvas Aseh #8
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