Do you consider yourself valuable? Hopefully, yes. But have you ever considered what makes you valuable? A contradictory pasuk in this week’s parsha, an examination of the Baal Shem Tov’s philosophy, and a powerful lesson in how we view the value of a yid. An article by Rabbi Shmuel Wagner.

By Rabbi Shmuel Wagner

Do you consider yourself valuable? Hopefully, yes. But, did you ever consider what makes you valuable? Did you ever think about where your value stems from?

Do you feel lowly, guilty, or inadequate after having done something wrong? Do you find yourself questioning your sense of self-worth after having gone through a spiritual setback?[1]

As Yidden, and definitely as Chassidim, we are taught about the core value that we each have. The beautiful, pure essence of a Neshama, which defines our very identity, and with which we can always view ourselves as inherently precious.

Indeed, being Chai Elul, this is timely and relevant, as this was a bedrock of the Ba’al Shem Tov’s philosophy. Ever since his father’s parting instruction to him as a five-year-old boy to love every Jew with all his heart, the Ba’al Shem Tov revolutionized a movement predicated on the absolute, unconditional love of every Yid.

A pasuk in this week’s parsha, as illuminated by our Rebbe[2], reminds us of this fundamental principle:

In Parshas Ki Savo[3], Moshe tells the Yidden that Hashem set themapart to be his “Segulah” nation, as He has said.

What is a “Segulah”, and where did Hashem say this?

Back in Parshas Yisro, Hashem promised Moshe that the Yidden will be his “Segulah”. Rashi there explains it to mean a precious treasure, such as precious vessels and gems that kings store away. Meaning, not the treasuries that they use, rather the heirlooms that are locked away and hidden.

What is the point of having such a treasure that is not used?

The answer is, something that is only valuable because it has a purpose is only as valuable as its purpose is. A treasure that is hidden, conversely, has a core value that is not measurable by a certain purpose: It is valuable just by the fact that it exists. Its value is inherently tied to the immeasurable, indispensable, core value of the king himself!

And this is exactly the preciousness of a Yid:

The value of a Yid is not limited to when (and if) he fulfills torah and mitzvos. The core existence of Yidden is not for them to fulfill a point; to achieve a purpose. A Yid’s value is his inherent existence, tied to the very Essence of Hashem’s.A Yid’s specialty is in his “faranenkeit[4]”, not function!

So far, beautiful. Exactly the feel-good, wonderful, “Hashem loves every Yid!” message you would expect to hear from followers of the Ba’al Shem Tov’s philosophy.

The problem is, the very next words in the pasuk are “velishmor kol mitzvosov”, that Hashem set the Yidden apart for them to fulfill His mitzvos. Huh? Did we not just finish pontificating that our specialty is not dependent on our performance?!

The more we think about it, this is not just a textual perplexity, it is an existential conundrum:

We preach core value, we farbreng about loving every Yid (including ourselves) no matter what they do, so why do we care about our actions at all? If we are inherently special, what value can our deeds already have? And if we are told to believe that our conduct is crucial, how can we claim to champion our unconditional core?!

As a relevant example:

Any healthy teacher begins the school year with the passion and commitment of connecting to their students on a core level. “No matter how they act”, we tell ourselves, ‘’I will appreciate my students for who they are – as Yidden with pure nashamos – and not just for what they do!”

So, what happens when, now a week in, the challenges emerge? What happens when the honeymoon-phase newness wears off, and the students display normal[5], healthy, behavioral struggles? Do we ignore it, because their core value is more important than what they do? And if, conversely, we do discipline the child to correct their conduct (as is our responsibility), how does that not contradict our claim of caring for their core?!

Bringing it back to Chai Elul, is it not true that the same Ba’al Shem Tov who introduced total ahavas yisrael also introduced avodas hashem, and on a chassidus level no less, which, at its basic definition, means an elevated bar of behavior?!

Now, any thinking person would suggest that there must be a balance of the two: Of course we value people for their core existence, but at the same time, society requires appropriate behavior, and one needs to be held accountable for their actions.

That is an easy answer on a practical level, but what is the deeper answer to understand the philosophy of it? What is our value: That we are, or what we do?

***

The Rebbe’s answer is simple, yet brilliant:

The pasuk is not saying that in order to be precious a Yid must do mitzvos.

The pasuk is saying, because we established that a Yid is the most precious thing, therefore he should do mitzvos: Because Yidden are Hashem’s treasure, therefore He wants us to have the best life, which is through a life of torah and mitzvos!

Not, “I care about you, but you have to behave properly”, rather, “I care about you, and therefore I want you to behave properly”!

A Yid’s core value is, yes, inherently connected to his very existence, and therefore unconditional to his behavior. That is the unbudging principle. Now, instead of it remaining at a stagnant statistic, step two is to turn it into a dynamic reality: as a Yid, let your every act be aligned with your inherent existence, let your core carry itself into concrete conduct.

If you were worthless, so would your actions – or lack thereof – be. Instead, specifically because you are priceless, your behavior is as well.

Yes, even if you do not live up to this lifestyle, you will always retain your core value. That is the power of a Yid, “Af al pi she’choto, yisrael hu”. (As the Rebbepoints out[6], even though he sinned, the Yid is still a “Yisrael”; with the title of prestige!) But, if you truly appreciate the power that you possess, appreciate how powerful your actions are, and live accordingly. Because you are an “Am Segulah”, consequently be sure “velishmor kol mitzvosov”.

Thus, the Ba’al Shem Tov’s Chassidus principle of a Yid’s unbudging value translated itself into the next generation of Chai Elul, where the Alter Rebbe introduces Chassidus Chabad’s philosophy of working through life’s volatility, guiding the Yid through life’s dynamic journey[7].

And yes, throughout the unstable ups and downs that define “life”, we never, ever, lose sight of the Yid’s core value that exists equally through the sunshine, or the mud.

We guide our students, and our children, to choose wisely, to make correct decisions, specifically because we care too much about them to let them behave in a manner unbefitting their priceless preciousness. And at a time that they exercise their bechira chofshis to choose wrongly, we discipline them with dignity, lovingly helping them correct their actions, while – and by! – embracing their core value, and showing them that they deserve to live a better life, specifically because they are inherently the best.

As always, this is not only about how we view our children, our students, and our fellow Yidden; it begins with how we view ourselves: We should never feel worthless or inadequate based on our actions. We should instead inspire ourselves to always act better, because in truth, we are always better.

Loving a Yid unconditionally is not mutually exclusive to wanting them to behave properly. In fact, the former is the driving force for the latter.

Lechaim!

[1] In other words, are you human?

[2] Likkutei Sichos Vol. 24 p. 162-166. A must-learn sicha!

[3] Devarim 26:18.

[4] Yiddish for “existence”.

[5] See Iyov 12:11 and meforshim (Ramban, Metzudas Dovid) ad loc.

[6] In his Maamar, “Ve’atoh Yisrael” 5737, Toras Menachem Sefer Hamaamarim Melukat Vol. 4, p. 212.

[7] See the fascinating Sicha of Chai Elul 5742 (Toras Menachem Hisvaaduyos 5742 Vol. 4, p. 2192-2204), where the Rebbe demonstrates the two consequent steps of the Baal Shem Tov and the Alter Rebbe in the opening of their respective works Keser Shem Tov and Tanya.