After Yosef revealed himself to his brothers, he invited their entire family to relocate from the famine-plagued Canaan to the fertile and prosperous land of Egypt under Yosef’s protection and influence. When Yakov discovered his long lost son was alive and well, he was overwhelmed at the prospect of reuniting the family before he died. But he had reservations, and God had to reassure him:

וַיֹּאמֶר אָנֹכִי הָאֵל אֱלֹהֵי אָבִיךָ אַל־תִּירָא מֵרְדָה מִצְרַיְמָה כִּי־לְגוֹי גָּדוֹל אֲשִׂימְךָ שָׁם – And He said, “I am God, the God of your father. Don’t be afraid of going down to Egypt, for there I will make you into a great nation”. (46:3)

Undoubtedly, God was speaking to some nerves or anguish Yakov was experiencing at the idea of leaving the land of his fathers. Yakov was afraid of the unknown, leaving the safety, security, and comfort of the land his family had grown up. But fear makes us withdraw, and maybe this is the point God was addressing.

And God’s reassurance contains a powerful notion that reverberates through the ages. Difficulties don’t have to diminish – they can be the making of us. Strength and growth come with pain and sacrifice.

Of 3,000 or so years of Jewish history, perhaps 400 at best were sovereign and secure, with the rest in one exile or another. Yet the trajectory has only been upwards. There is no greater freedom than knowing we can thrive in exile.

It’s ultimately true of life itself – we build through overcoming adversity with self-sacrifice. So counterintuitively, outstanding achievements are not in spite of adversity; they are a product of it. Leaning into the challenge will be the making of you – כִּי־לְגוֹי גָּדוֹל אֲשִׂימְךָ שָׁם – that’s the only place it can happen.

When everything is easy, it’s hard to be our best, and Yakov’s life embodied this. His family could only be reunited in a foreign land, paving the way to slavery and eventual redemption. His life was truth and greatness, but always with pain and on the run.

R’ Yitzchak Berkowitz teaches that this theme is recursive – time and again, the resistance is not the obstacle – it’s the catalyst. The obstacle is the way. It’s the story of the matza on Pesach; it’s the story of Purim and Chanuka. Overcoming the challenge is what lets us become great.

That’s not to diminish in anyway the severity of the differnet ordeals life hurls our way – the struggle is indeed very real.

But we don’t have to be shackled by our shackles; the challenges can give us a siege mentality. The key to unlocking this superpower is God’s message to humans.

Don’t be afraid.

The Torah treats idolatry and pagan practices with extreme severity, condemning them repeatedly throughout the Tanach. In Moshe’s last address, he issues the same instruction to be weary of these foreign practices:

כִּי אַתָּה בָּא אֶל־הָאָרֶץ אֲשֶׁר־ה אֱלֹהֶיךָ נֹתֵן לָךְ לֹא־תִלְמַד לַעֲשׂוֹת כְּתוֹעֲבֹת הַגּוֹיִם הָהֵם׃ לֹא־יִמָּצֵא בְךָ מַעֲבִיר בְּנוֹ־וּבִתּוֹ בָּאֵשׁ קֹסֵם קְסָמִים מְעוֹנֵן וּמְנַחֵשׁ וּמְכַשֵּׁף׃ וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי וְדֹרֵשׁ אֶל־הַמֵּתִים׃כִּי־תוֹעֲבַת ה כָּל־עֹשֵׂה אֵלֶּה וּבִגְלַל הַתּוֹעֵבֹת הָאֵלֶּה ה אֱלֹהֶיךָ מוֹרִישׁ אוֹתָם מִפָּנֶיךָ׃ תָּמִים תִּהְיֶה עִם ה אֱלֹהֶיךָ׃ – When you enter the land that Hashem is giving you, you shall not learn to imitate the abominable practices of those nations. Let no one be found among you who sends his son or daughter to the fire, or who is an augur, a soothsayer, a diviner, a sorcerer, one who casts spells, or one who consults ghosts or familiar spirits, or one who inquires of the dead. For anyone who does such things is abhorrent to Hashem, and it is because of these abominable things that the Hashem is dispossessing them before you. You must be perfectly wholehearted with Hashem. (18:9-13)

While extremely difficult to reconcile with a modern understanding of how the world works, it would be obtuse to deny that a sizable portion of Jewish tradition incorporates magic and superstition as having some actual basis and realism – the book of Shmuel tells of an incident where years after the settlement of the Land of Israel, a Philistine army threatened the young state, and King Saul sought a witch out to consult with the ghostly spirit of the dead prophet Shmuel.

Be that as it may, there is a divergent rationalist school of thought more aligned with a modern understanding of the world, notably the Rambam, that does not treat these as genuine, but still equally forbidden.

Real or not, the Torah is explicit that seeking out future knowledge is taboo and, therefore, off-limits. Instead, we should embrace the future straightforwardly as it comes – תָּמִים תִּהְיֶה עִם ה אֱלֹהֶיךָ.

What’s so wrong about wanting to know the future?

R’ Yakov Hillel explains that someone seeking future knowledge yearns to eliminate doubt and uncertainty, which is antithetical to the human condition.

Humans hate uncertainty. It is stressful and makes us worry. Every day, we navigate over the shaky, uncertain, and constantly changing landscape of probabilities that lie before us.

We have natural pattern recognition abilities, which is why humans are prone to believe in magic and superstition. Doubt and uncertainty are fundamental and intrinsic to the human condition – we aren’t computer programs. Uncertainty is central to the Jewish conception of prophecy; counterintuitively, a prophet’s job is not to foretell an inevitable future – instead, their job is to warn people away from the path they are on. A prophet whose warning comes true has failed! The future is not set, which is also a central theme of the High Holy Days.

This is also the theme of Isaiah critique that is read before Tisha b’Av, where Isaiah calls his community to task, people who, instead of doing the work to alleviate poverty and suffering, and be good and kind to each other, would rather just slaughter a goat or two:

לָמָּה-לִּי רֹב-זִבְחֵיכֶם יֹאמַר ה שָׂבַעְתִּי עֹלוֹת אֵילִים וְחֵלֶב מְרִיאִים וְדַם פָּרִים וּכְבָשִׂים וְעַתּוּדִים לֹא חָפָצְתִּי. כִּי תָבֹאוּ לֵרָאוֹת פָּנָי מִי-בִקֵּשׁ זֹאת מִיֶּדְכֶם רְמֹס חֲצֵרָי. לֹא תוֹסִיפוּ הָבִיא מִנְחַת-שָׁוְא קְטֹרֶת תּוֹעֵבָה הִיא לִי חֹדֶשׁ וְשַׁבָּת קְרֹא מִקְרָא לֹא-אוּכַל אָוֶן וַעֲצָרָה. חָדְשֵׁיכֶם וּמוֹעֲדֵיכֶם שָׂנְאָה נַפְשִׁי הָיוּ עָלַי לָטֹרַח נִלְאֵיתִי נְשֹׂא. וּבְפָרִשְׂכֶם כַּפֵּיכֶם אַעְלִים עֵינַי מִכֶּם גַּם כִּי-תַרְבּוּ תְפִלָּה אֵינֶנִּי שֹׁמֵעַ יְדֵיכֶם דָּמִים מָלֵאוּ. רַחֲצוּ הִזַּכּוּ הָסִירוּ רֹעַ מַעַלְלֵיכֶם מִנֶּגֶד עֵינָי חִדְלוּ הָרֵעַ. לִמְדוּ הֵיטֵב דִּרְשׁוּ מִשְׁפָּט אַשְּׁרוּ חָמוֹץ שִׁפְטוּ יָתוֹם רִיבוּ אַלְמָנָה – “What makes you think I want all your sacrifices?”, says Hashem. “I am stuffed with burnt offerings and ram sacrifices and cattle fats. I don’t need the blood of bulls, lambs and goats. When you come to worship me, who asked you to parade through my courts with all your ceremony? Stop bringing me your meaningless gifts; the incense of your offerings disgusts me!
“Your celebrations of Rosh Chodesh and Shabbos and your fast days, are all sinful and false. I want no more of your pious meetings! I hate your new moon celebrations and your annual festivals. They are a burden to me. I cannot stand them! When you raise your hands in prayer, I will not look. Though you might offer many prayers, I will not listen, because your hands are covered with the blood of innocents!
“Wash yourselves and become clean! Get your sins out of my sight. Give up your evil ways; learn to do good. Seek justice! Help the oppressed and vulnerable! Defend the cause of orphans! Fight for the rights of widows!” – (1:10-17)

It is normal to be scared of the future, but that fear can paralyze us from doing the work we need to do. By holding on to what we need from the future, we use shortcuts to hack the outcome.

Instead, the Torah advises us to be wholesome, to embrace the struggle the uncertainty and fear of the future straightforwardly as it comes – תָּמִים תִּהְיֶה עִם ה אֱלֹהֶיךָ.

Maybe there are religious hacks. But R’ Yitzchak Berkowitz notes that people who are wholesome and straightforward understand that shortcuts are no substitute for the real deal.

The human enterprise is trial and error, courage, and risk. R’ Shlomo Farhi explains that shortcuts are pitfalls – the bad and wrong ways to do things. We need to prepare for the future properly you can’t hack your way into being a decent human – you can’t ask for forgiveness before making amends; you can’t lose weight sorting out your diet; you can’t retire without saving.

When we are afraid of the future, there is something we want to avoid. Instead of avoiding the pain, confront it, put in the work, and take decisive action.

Avraham was a powerful icon whose legacy has reverberated across the ages. The way the Torah sums up his life is that he had it all:

וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים וַה’ בֵּרַךְ אֶת־אַבְרָהָם בַּכֹּל – Avraham was old, well advanced in years, and God had blessed Avraham with everything. (24:1)

The way the Torah characterizes his death is similar:

וַיִּגְוַע וַיָּמָת אַבְרָהָם בְּשֵׂיבָה טוֹבָה זָקֵן וְשָׂבֵעַ וַיֵּאָסֶף אֶל־עַמָּיו – Then Avraham breathed his last and died at a good old age, an elderly man and full of years; and he was gathered to his people. (25:8)

Along the same vein, Rashi notes that the Torah describes the years of Sarah’s life as equally good too – שְׁנֵי חַיֵּי שָׂרָה.

These serene descriptions have one flaw, however. They’re just not true!

To recap, God promised Avraham and Sarah land and children. Yet they had to fight tooth and nail to get anywhere! They were told to leave everything they had ever known to for some unknown foreign land, but as soon as they’d arrived, they were forced to leave because of a devastating famine. Then on their travels, Sarah was twice the target of some despotic leader’s unwanted sexual advances; and Avraham endangered himself to protect his family. They waited desperately for decades to have a child; then, when the child finally arrived, it caused a deep rift between Sarah and Hagar, resulting in Avraham removing Hagar and Ishmael from home. And after all that, Avraham was asked to murder his precious child, the one he had waited so long for.

One way or another, whether we think of the children or the land, the reality fell far short of what Avraham and Sarah might have felt entitled to expect of God’s promises. Why does the Torah sum up their lives with the feeling of satisfaction and fulfillment?

R’ Jonathan Sacks explains that to be happy does not mean that you have everything you want or everything you were promised.

R’ Yitzchak Berkowitz notes that Avraham’s life is the origin story for the Jewish people, and it doesn’t go how you might expect. Avraham’s story seems so trivial – it’s about his business ventures, his travels, and his family disputes. R’ Berkowitz teaches that if we had a story were about mighty heroes riding flying unicorns to vanquish their enemies and save the world, it couldn’t be more silly, and it couldn’t be less relevant. Avraham’s story matters because it teaches us that God’s mission has no fanfare, no red carpet, and no grand celebration – Avraham is our hero because God’s mission for us is in mundane things. It’s in trying to make a living, marrying off a child, and living in harmony. The thankless and mundane ought to be celebrated and sacred.

The Mishna in Pirkei Avos teaches that it is not for us to complete the work, but neither are we free to desist from it. We have a duty to do what we can to pave the way before passing the baton to the next generation.

Avraham did not need to see the entire land in Jewish hands, nor did he need to see the Jewish people become numerous; he had taken the first step. He had begun the task, and he knew that his descendants would continue it. He was able to die at peace because he had faith in God and faith that others would complete what he had begun. The same was surely true of Sarah.

As only Rabbi Jonathan Sacks can put it, God is waiting for us to act. We need God, and God needs us.

God can promise, but humans have to act. God may promise Avraham the land, but Avraham still had to buy his first field. God may promise Avraham countless descendants, but Avraham still had to identify a suitable partner for his son.

Despite all the promises, God does not and will not do it alone. Avraham did all he could, with the faith, trust, and hope that others would continue what he began. Living their entire lives with that belief, they were able to die with a sense of fulfillment.

It was enough for Abraham and Sarah, and it must be enough for us.

Just do your best, and hope for the rest.