In every field of human civilization, there are discoveries, technologies, and people that changed everything. Their appearance in history represents watershed moments, snapshots in time that clearly demarcate a before and after, so much so that it’s hard to imagine how different life must have been once upon a time.
The printing press commoditized and dramatically expanded the reach of human knowledge. Antibiotics and vaccination have neutralized the dangers of what have historically been the leading causes of human death. The internet has transformed how we communicate.
Closer to home, Rashi opened up our literature to the masses. The Rambam organized and synthesized broad and divergent streams of thought and law into cohesive and comprehensive works of law and philosophy. Aish HaTorah and Ohr Someach demonstrated the urgency of outreach to combat the attrition wrought by assimilation. Chabad put a Jewish embassy in every major city on the planet.
These are all remarkable feats, and they should speak to something deep within us; who hasn’t once dreamed of making an impact and leaving the world better off for it? Even once we have matured past the stage of wanting to make the world in our image, we still have ambitions. The question we eventually face is how we can hope to succeed at ambitious goals.
It’s a familiar question because it’s universal. And we might ask it of one of the boldest feats humans have ever pulled off – building a Mishkan, the purpose-built portable sanctuary intended to be the earthly dwelling place for God among the Jewish People.
How could anyone ever hope to succeed at that? What would it possibly mean to achieve it? What would it even look like?
This line of thinking is common and garbs itself in the language of realism. But the trouble is, that line of thinking is pessimistic, and ironically, usually grants people the certainty they need to excuse themselves out of getting started. While it’s not strictly wrong to say that the number of people who are fortunate enough to pull off massive accomplishments successfully is small, what they all have in common is that they got started, which might be half the battle – לא עליך המלאכה לגמור, ולא אתה בן חורין ליבטל ממנה.
But there is something else to it as well.
Our sages suggest that the designer in chief of the Mishkan, Bezalel, was exceptionally gifted and perhaps even supernaturally clairvoyant. But when the Torah describes the architects and artisans, the common craftsmen and contributors of the Mishkan construction project, it consistently refers to one unifying characteristic of the men and women who rose to the occasion:
וַיִּקְרָא מֹשֶׁה אֶל־בְּצַלְאֵל וְאֶל־אָהֳלִיאָב וְאֶל כָּל־אִישׁ חֲכַם־לֵב אֲשֶׁר נָתַן ה חָכְמָה בְּלִבּוֹ כֹּל אֲשֶׁר נְשָׂאוֹ לִבּוֹ לְקָרְבָה אֶל־הַמְּלָאכָה לַעֲשֹׂת אֹתָהּ׃ – Moshe called Bezalel and Oholiav, and every skilled person whom Hashem had endowed with skill in his heart, everyone who had given their hearts to undertake the task and carry it out. (36:2)
The Ramban notes that the working population of that moment consisted of freed slaves, who only had experience in manual labor – they were not skilled in metallurgy or textiles! Yet the Torah consistently describes their technical skill as a feature of having a heart for the task in question – חֲכַם־לֵב. The Chafetz Chaim suggests that in doing so, the Torah subtly recognizes the skill of these volunteers as a product not of experience, but of desire; their hearts were in the right place – נָתַן ה’ חָכְמָה בְּלִבּוֹ כֹּל אֲשֶׁר נְשָׂאוֹ לִבּוֹ לְקָרְבָה אֶל־הַמְּלָאכָה לַעֲשֹׂת אֹתָהּ.
The Mishkan volunteers could succeed at something unprecedented with no relevant experience because God granted the requisite skill to the people whose hearts were in the right place and whose hearts were invested in the project. R’ Noach Weinberg similarly encourages us to invest heart into our undertakings and trust that God sends us the fortune and wisdom required to succeed – יגעתי ולא מצאתי אל תאמן. If we want the right things for the right reasons, why wouldn’t we throw ourselves in the deep end and hope for the best?
The Malbim suggests that all we truly can give is our all, and it’s true enough of most things. Who can accomplish the impossible? The people who want it badly enough. Our Sages taught that you could have anything you want if you want it badly enough – אין דבר עומד בפני הרצון. If you want it badly enough, you’ll find a way; and if you don’t, you’ll find an excuse – בדרך שאדם רוצה לילך מוליכין אותו.
We all have big goals, and if we expect to influence the quality of our lives, we must be proactive. But what are the chances you get what you want if you don’t go after it? And crucially, what are the chances you get it if you go about it half-heartedly?
If you want to succeed, your heart has to be in the right place, and you have to go all-in.