Perception or Deception?

The Pious Animal Inclination

By Rabbi Yoseph Kahanov Jax, FL

Abe Steinfeld is pretty sure that the man on the street he’s just run into looks exactly like his old friend Sam.

“Sam,” he says, “Is that you?! Why, you’ve put on a ton of weight and your hair has turned so gray. You seem a few inches shorter than I recall and your cheeks are puffy. What’s happened to you Sam?” You sound so different; gosh, you even walk differently.

“My name is David, not Sam and I don’t know you from Adam,” replies the gentleman; half amused and half bewildered, “so why don’t you just buzz off?”

“Wow!” says Abe: “Look at you, you son-of-a-gun! You even changed your name.”

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“The problem with you,” said the mystic to the Pulpit Rabbi, “Is that you take nothing to heart. Everything meaningful that you ever come across is measured by its value as sermonic material. You’re so preoccupied trying to figure out how you can incorporate each idea in your sermon that the true message is lost on you.”

“Ah, what a clever point,” replied the Rabbi, “It fits in perfectly with this week’s sermon. “It’s just the thought I needed to complete my words. Thank you!

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“Reality is merely an illusion, albeit a very persistent one.” – Albert Einstein

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When Kaiser Wilhelm sought to invade Belgium, he was reminded of the signed treaty agreements, of which his actions would be in blatant violation. Dourly brushing the matter aside the Kaiser declared: “We shall take Belgium! As for the treaties? We can trust the philosophers to supply the necessary explanations.”

“Philosophy,” correctly asserted one contemporary thinker, “is simply the formation of bad reasons for what we already believe on instinct.”
A phrase that comes up a lot nowadays is “Perception is Reality.” Many, including Dr. Phil, are of the belief that “There is no reality; only perception. Whatever meaning or value a particular circumstance has for you will be the meaning or value that you give it.”Our perceptions determine how we act and react, which can cause trouble, especially when dealing with people.
Although I’m not sure whether or not that is true and what Judaism’s position actually is on this critical issue, I think it is safe to say that “Perception effects reality.”

Reality seems like such a straight forward thing. We assume that we really have a firm grip on reality, whether it is the weather, our boss, our relationships, a news story, or the size of our hips. Not so fast. We might physically see or experience the same thing as someone standing next to us, but we perceive it differently. That’s because perception involves taking what we see or feel and running it through our mental filters that are based upon our cumulative life experiences.

If the latter is the case with respect to our physical reality, how much more so is it the case with our mental and spiritual reality. Perception undoubtedly is a critical factor in how we understand the reality of our status.
With the above in mind it is extremely important to note and to remember that while it is true that our perceptions create our personal reality, not all of our perceptions are correct. We might be functioning with false perceptions created by a multitude of factors, not the least of which is our self closeness and love.

Indeed, we humans have a resident “philosopher,” which is capable of justifying any act to which we set our mind. Reason, more often than not, serves as a handmaiden of man’s will; providing creative explanations and rationalizations for any objective upon which his heart is set. No wonder that Judaism has always had a healthy dose of suspicion of man’s capacity to rationalize.

An act for which we are quick to criticize another, is often quite all-right for ourselves. People who insist they are honest and fair tend to have two standards; one for themselves and one for others. While there is endless excuses, explanations and rationalizations with regards to one’s own misconduct, for the next guy there is no such tolerance and understanding.
When it comes to others, we might see fit to air harmful rumors and speculation – fomenting animosity among family and friends. We may go as far as tear the other guy’s reputation to shreds without compunction.
There are those who even wrap themselves in the mantle of piety while indulging in this disparaging activity. They manage to drag all that is holy and pure into their self-serving destructive agenda. As a result they turn Jew against Jew, Synagogue against Synagogue and ideology against ideology, all in the name of holiness.

In fact, when not preoccupied destroying others with their malicious tongue, these very people can sometimes be heard preaching about “Shmiras Halashon” and “Lashon Hara.” In addition to the obvious hypocrisy and harm stemming from the abuse of religion and spirituality for one’s personal benefit and agenda, preaching about Shmiras Haloshon, while personally engaging in this destructive conduct, is equivalent to raising a white flag while approaching the enemy, as if to surrender, and then lobbing a grenade. That soldier has not only acted immorally, he has furthermore, betrayed and undermined an important institution of life and civilization.
Whatever one’s rationalization for his destructive conduct might be, it is no less destructive. How many friendships are wrecked, Shidduchim aborted and marriages destroyed by a simple self-important “Krim mit de nuz?” (crooked nose (Yiddish).

In his anthology, Hayom Yom, the Lubavitcher Rebbe relates the following episode in the name of his father in law, Rabbi Yosef Yitzchak Schneerson:
“My grandfather said to my father: ‘The Yetzer Hara (evil impulse) is called “Animal soul,” not because it is necessarily a brute animal. At times it may be a fox – the most cunning of beasts – whose machinations require great wisdom to perceive. At other times, it may clothe itself in the garb of an earnest, straightforward, humble Tzaddik – possessing fine traits of character.

The animal soul manifests itself in each person according to his individual character. One person may suddenly experience a powerful urge to study Chassidus (Chassidic philosophy) or to meditate deeply on some Divine concept. In truth, however, this is nothing more than the Yetzer Hara’s counsel and its machinations to prevent him from engaging in what is actually required of him at that time, i.e. prayer [with a Minayn] or the like. . .
My father concluded: ‘Until then, I had not known that there can be a ‘pious’ animal soul, let alone a ‘Chassidic’ animal soul.’”

Our Parsha – Shoftim – begins with the commandment to appoint judges and law officers throughout the land: “Judges and officers shall you appoint for yourself in all your gates [cities].” (Deuteronomy 16:18).
The use of the words for “You” and “Yourself,” which in the Hebrew language are in the singular, indicate that this is not only a communal command but also one that is directed towards the individual.
Indeed the Zohar (classic Kabbalistic text) states that the concept of “judges and officers” applies to each individual with regards to his own persona. In order to triumph over one’s evil inclination and tendencies, one must develop an internal judicial system within one’s self. One must exercise enormous acumen in evaluating one’s own choices and decisions and their true motivation.

In this regard the prohibitions in our Parsha against perverting justice and taking bribe apply to each individual as much as to a public adjudicator. Everyone – even an accomplished Torah scholar – no matter how much greatness and stature he has achieved, must scrutinize his every action to determine its true and inner motivation, for he is no less partial to his own benefit and interests. Self deception is an equal opportunity human trait; it is by no means limited to the wicked.

I’m reminded of a talk given by the Lubavitcher Rebbe with regards to a certain painful matter. After describing the nature and symptoms of the issue at hand, leaving out all names and references to particular incidents or guilty parties, he proceeded to admonish those who were in the habit of linking his deliberately undefinitive remarks with a particular incident or individual that they fancied to be the subject of his remarks.
The Rebbe continued to predict that those same individuals were likely busy doing just that, even regarding his latter admonishment as well.
The story is told that the Rebbe of Volborz beheld an apparition of a recently deceased man whom he well knew. The man appeared confused and was oddly urging him to find for him a wife, since his late wife had recently died.
“You are extremely confused,” said the rabbi. “You obviously don’t realize that you are no longer in the world of the living.” Refusing to believe this, the Rabbi lifted the man’s coat revealing his shroud. This seemed to have done the trick and the apparition let up.

When the Rabbi’s son heard what had happened, he mused in bewilderment: “In that case how does one know that he is not living in a similar delusional state with regards to all which he sees and believes. Perhaps I too am living in a state of confusion and imagination.”
To this his father replied: “So long as you are aware that such a state exists, you are not likely to be in it.”

One must indeed take care to avoid the pitfalls of self deception and delusion, one must not allow pleasure, profit, honor, or any of the countless other self-interests, to influence his judgment – bribing him into thinking that an unworthy act is permitted, worthwhile, or even a Mitzvah.
We must search the crevices of our soul for the true motivation of our desires and actions even when it involves an overtly positive and holy act, how much the more so when the act in question is of an adversarial, disciplinary or counteractive nature. The motive and purity of such actions must be examined twice and thrice. Is it an act of Pinchas, or perhaps that of Korach? While the line may sometimes be fine, they are worlds apart; polar opposites.

The latter can only be accomplished through the appointment of Judges and officers at all our personal “gates,” i.e. points of entry and exit. We must examine discerningly everything that comes in and goes out – what our eyes observe, our ears absorb, and what our mouth ingests and exhales. Then, and only then, can we be somewhat sure that the motivation and drive behind what we believe to be holy and pure, is truly for the sake of Heaven.
May we merit the time when evil will be eradicated from the world and truth will shine forth as the light of day – a time when the earth will be filled with the knowledge of G-d like the water that covers the bed of ocean, with the coming of the righteous Moshiach BBA.