Lip Service?

Left: IDF Soldier praying with Tefillin | Right: IDF Soldier lighting Shabbat candles

According to a recent study published in the journal Experimental Psychology, researchers found that smiling — even a fake smile — can have a positive impact on your mood.

Essentially, triggering certain facial muscles by smiling can “trick” your brain into thinking you're happy. When your muscles say you're happy, you're more likely to see the world around you in a positive way.

The study found that when you smile, your brain releases tiny molecules to help fight off stress. Smiling and happiness can actually affect your job performance and make you a more creative and efficient worker.

As the popular expression goes, “fake it till you make it”.

However, this idea actually expresses a much deeper reality. Long before the above expression was coined, the Talmud shares a seemingly similar sentiment:

"Rav Yehuda says in the name of Rav: A person should always engage in Torah study and performance of a mitzva even if he does not do so for their own sake, as through engaging in them not for their own sake, he will ultimately come to engage in them for their own sake. - Talmud Sanhedrin 105b

This means that a person should always strive to do the right thing, even if their motivation is driven by ulterior motives. In the end, their emotions will align with their actions, leading to altruistic behavior.

Rabbi Schneur Zalman of Liadi takes this concept a step further. He explains that, in general, people are inherently good and have a natural inclination towards moral actions. However, there are moments when our primal instincts try to overpower us and challenge our behavior. When we choose to act with propriety and kindness, even when our emotions suggest otherwise, we are, in fact, connecting with our true inner selves on a subconscious level. Over time, our emotions will also change and come to mirror our genuine, benevolent desires.

In this week's Torah portion, Vayeira, we learn about Abraham's and Sarah's generous hospitality. They opened their home to all passersby and provided for their needs including food, drink and lodging while teaching them about morality and monotheism.

The Talmud elaborates on Abraham's conduct. "Abraham our forefather caused the name of the Holy One, Blessed be He, to be called out in the mouth of all passersby. How so? After the guests of Abraham ate and drank, they arose to bless him. He said to them: But did you eat from what is mine? Rather, you ate from the food of the G-d of the world. Therefore, you should thank and praise and bless the One G-d. In this way, Abraham caused everyone to call out to G-d.” - Talmud, Sota 10a

The Talmud recounts further that if a guest refused to acknowledge his thanks to G-d, Abraham would respond: “If you insist that you have eaten my food, then you owe me the full price of the meal”. In that way, even those who initially refused, would reluctantly thank G-d for their meal.

Abraham's demand seems pointless: Of what value is a thanksgiving prayer if it is uttered for the sole purpose of absolving oneself of payment for the food?

Abraham's inn was the first public institution devoted to the dissemination of the belief in monotheism and to the ethical behavior that follows from this belief.

Abraham had a vision of humanity which convinced him that every positive deed, word or thought does have value, no matter how superficial or hypocritical it might seem to a less discerning eye. When Abraham looked at his guests, he did not see pagans and idolaters; he saw creations of G‑d, men and women who had been created in the divine image and who possessed a potential, inherent to the very essence of their being, to recognize their Creator and serve His will.

Most often, a kind word and a helping hand will bring to light this inner potential. At times, however, a soul might be so encrusted by negative influences and a corrupted character that a certain degree of pressure must be applied to quell its resistance to a G‑dly deed.

Abraham understood that no human acknowledgment of G‑d can ever be hypocritical. On the contrary: a denial of G‑d is the ultimate hypocrisy, for it is at variance with the person's quintessential being.

Abraham's hospitality consisted of not only caring for his guests' physical needs but also providing them with spiritual guidance and meaning by teaching them about the truth of reality and enabling them to connect with their life’s purpose.

The Midrash teaches us that, “Maaseh avot siman lebanim”, i.e. “the deeds of the Patriarchs are a sign for their descendants”. The leadership and example that Abraham & Sarah demonstrated through their generous hospitality and care for others is a lesson for each of us in our own lives.

There are occasions when we wake up in the morning not feeling at our best. We might be going through a difficult phase in our relationships with our spouse, children, co-workers, or our connection with G-d. During such moments, we may question the value of putting on a smile, offering mere lip service, and going through the motions of our daily routine, rituals, and responsibilities.

Abraham's treatment of his guests teaches us that when it comes to performing a Mitzvah, we should not wait until we feel completely committed. Instead, we should take action first. This isn't a hypocritical or meaningless act; it actually reflects the deepest core of our beliefs and who we are, even if we may not be consciously aware of it. By forming the habit of doing the right thing, we will ultimately develop a genuine appreciation for it. As stated in Ethics of our Fathers, "One good deed leads to another."

Over the course of the past few challenging weeks, the Jewish people have been experiencing a strong motivation to come together and reconnect with our Jewish identity in an unprecedented manner. Jews from various backgrounds, spanning a wide range of observance levels and ideologies, have stepped forward to provide support to our brethren both in a physical and spiritual sense.

This transformation didn't result from philosophical discussions or geopolitical debates; rather, it emerged in response to events that profoundly shook us and broke down all previous divisions and fragmentation within our people. At our core, we are a united people with one heart.

It's essential to recognize that as we fight for our physical safety, we are also defending our spiritual identity and beliefs. These battles are unfolding on college campuses, in city squares, and within our workplaces. While the IDF is engaged in combat against evil terrorists in Israel, we must continue to protect our people by bringing more light into the world through Torah study and the performance of additional Mitzvot and acts of kindness.

Take the initiative to reach out to a neighbor or co-worker and invite them to a Shabbat dinner. Encourage a family member to affix a Mezuzah to their doorpost, donate a little extra to Tzedakah, or set aside a few moments of your day to don Tefillin and offer a prayer for Israel.

Regarding the Messianic era, our Sages prophesize, “Days are coming, [when people will be] hungry - but not for bread, thirsty - but not for water, but to hear the word of G‑d (Amos 8:11)”. At the core of every person lies a soul that was created in the image of G‑d. And every being seeks to express its fundamental identity. As we approach the era of Redemption, each of us has the opportunity to get in touch with that innermost core. 

Let us pray that this will be the final war the Jewish people must battle and that all evil will be eradicated from the earth and an era of peace will reign for all humanity.  As it is stated: “And they shall beat their swords into plowshares And their spears into pruning hooks: Nation shall not take up Sword against nation; They shall never again know war.”  - Isaiah 2:4