- Imprisoned
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- Rivka Olenick
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- Chazal say: "A person who is imprisoned cannot obtain his own
release." Chazal could have simply said: "One imprisoned
cannot escape." "A person who is imprisoned" is someone
who cannot escape his/her own character faults. Like a person who
cannot escape his/her own self. Although a person may be well aware of
his/her character faults, it's easier to ignore them and "just
keep going." This way of thinking is silly. Denial doesn't work,
and ignoring our faults will not make them go away. And since these
faults do not go away, a person becomes imprisoned by them. A person
can recognize his/her faults but tries to correct these faults without
asking for guidance. Chazal say that this course of action is doomed
to failure. A person often makes the mistake of thinking that they
"know better" when it concerns their own personality. So,
one instantly rationalizes his/her faults and immediately legitimizes
them. After all, "This is who I am. This is part of my
personality!" And because of this faulty thinking he/she cannot
be objective. So a trap is set for him/herself by him/herself. Yet
even at this point a person will not seek an outside authority.
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- The Rambam says: "A person who purposely does not seek a wise
and trustworthy authority is itself a moral fault." In this
context "purposely" means free choice. "Cannot obtain
his own release" is one who does not seek. He/she cannot obtain
release due to his/her choice not to. Judaism says that one does have
free choice and can utilize it. However, if one chooses not to, one
cannot possibly obtain one's own release. Therefore, the person
remains imprisoned. In Proverbs 1:7, King Solomon said: "Fools
scorn (despise) wisdom and correction." Rashi adds that before
one acquires wisdom, one must have the fear of God. Otherwise one will
have no desire to acquire wisdom, for fools who do not fear God
despise wisdom. So, if a person were to have fear of God they would
want to be free to serve God, not entrapped by denial.
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- In the Shemoneh Perakim, Chapter 8 the Rambam says: "A man
should not say that his faults and shortcomings are already ingrained
in his character and cannot be removed. For in every situation a
person has the choice of changing from good to bad, and from bad to
good. The choice is in his hands. This is the basis of all our
statements with regard to the fulfillment of God's will or the
rebellion against it. It is proper that one eagerly seek to acquire
virtues, for there is no external force that will arouse one to
them." In this context "eagerly seek" means using free
choice. "Cannot obtain his own release" is one who does not
eagerly seek. The lesson communicated by the teaching of Hillel
states: "If I am not for myself, who will be for me?" Hillel
also says that a person should say: "If I will not be the one who
rouses me to virtue, who else will arouse me?" As the Rambam said
before: "one should eagerly" seek to acquire virtues as
there are no outside motivators - only the person him/herself.
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- People find it very easy to judge other people's character flaws.
However, we are all obligated to first look into ourselves and work on
ourselves. Every person must look carefully at their own character,
see what is faulty and ask for help to change these faults. By doing
this we are involved in our own perfection, which begins when a person
recognizes their flaws and starts to make small changes in their
personality. Wouldn't a person want to break free from being
imprisoned by his/her character faults? "Oh, I can't change -
I've been this way all my life." Not according to the Rambam.
"A man should not say his shortcomings and flaws are already
ingrained in his personality." Wouldn't a person want to use the
greatest asset given to a human being - free choice - to make the
right changes in their personality, and be truly involved in
perfection and service of God?
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