Each year as we approach Rosh Hashana, during the next to last Shabbos of the year we read the portion of the Torah that enumerates ninety-curses that will befall our nation if would do not adhere to G-d’s will. This symbolizes our hope that ‘the year and its curses will dissipate, and the new year and its blessings will ensue’.

The Midrash when discussing these numerous curses, it cryptically refers to them as the ‘one hundred, less two’ curses. Why?

The great Chassidic leader, Rav Moshe Teitelbaum, known as the Yismach Moshe suggests that if one counts them, we will discover there are indeed one hundred.

In the morning, you will say, “If only it were evening!” And in the evening, you will say, “If only it were morning!” Because of the fear in your heart which you will experience and because of the sights that you will behold. (דברים ×›×— סז)  

These two curses, he claims, although apparently curses and thus part of the one hundred greater number of them, are ‘removed’ because in truth it is merely an illusion.

All the other punishments enumerated were physical hardships they would endure due to their sins. These two were merely fears instilled by their own confounded thinking that crushed them emotionally.

It is only from the perspective that we are entitled to more happy days that we agonize as each day’s travails worsen from the day before, bemoaning how we wished upon ourselves the ‘easier’ difficulties of the day or night before.

But if we accept each day as an opportunity for growth, a gift that must not be taken for granted, then we can survive one cherished — although challenging — day at a time.

The Zohar says that this curse, although the harshest of them all — incessant and defeating worry — it also contains within it the greatest blessing.

The Holy Reb Levi Yitzchok of Barditshev, would pine on the first night of Sukkos, unable to sleep, anxiously waiting to fulfill the mitzvah of Lulav at sunrise. On the morning of Erev Pesach he would excitedly yearn to experience the seder night once again.

This is the alternative positive spin on this verse that may seem like a curse and flip it to blessing.  

In the morning, you will say, “If only it were evening!”  Each day grasp with enthusiasm the opportunities that come our way, over the day, to infuse it with enthused service to Hashem.

And in the evening, you will say, “If only it were morning! Each night as you conclude your day eagerly look forward to grabbing at all the opportunities that await you upon the morn.

In the negative reading of this verse, we are perturbed מִפַּ֤חַד לְבָֽבְךָ֙ — from the fear in your heart, אֲשֶׁ֣ר תִּפְחָ֔ד — that you fear. The wording in this verse is redundant, from the fear (in your heart) that you fear?

Perhaps that is precisely the problem that the fear in your heart generates from ‘your fear’!

Similarly in the next segment that attributes their angst מִמַּרְאֵ֥ה עֵינֶ֖יךָ — from the sights of your eyes, אֲשֶׁ֥ר תִּרְאֶֽה   — that you will see, presents the same dilemma. Why the unnecessary repetition, ‘from the sight (of your eyes) that you see‘?

Here too, the misperception of these difficulties as bad only stems from our perception of entitled happiness and personal expectation, what we want to see.

In the enlightened interpretation these very same words can read with a Barditchover nuance.

The fear of our hearts — the fear of not doing enough in service to G-d, must stem from the healthy fear אֲשֶׁ֣ר תִּפְחָ֔ד — that we must fear, the fear of coming up short in our gratitude to G-d for the bounty of love He showers upon us.

The sight of our eyes — the daily inspiration we gain from אֲשֶׁ֥ר תִּרְאֶֽה — that which we see with absolute clarity, our fathoming how fortunate and privileged we are in all the love G-d pours down on us, will prod us to eagerly serve G-d.

The key to personal inspiration lays in the description of viewing our world מִמַּרְאֵ֥ה עֵינֶ֖יךָ — from the sights of your eyes.

There is a holy Chassidic teaching that alleges that we were granted two eyes, so that with one we would gaze in awe at the greatness of G-d, while at the same time, the other would observe how humble and undeserving we contrast with G-d’s overwhelming benevolence and unconditional love for us.

Within this verse indeed lays the greatest danger, and our greatest hope. It all depends on Who we fear, and what we perceive.

We have nothing to fear but fear of G-d alone. A healthy encouraging fear that arouses our sense of gratitude for the marvelous relationship we possess with the Almighty.

באהבה,

צבי יהודה טייכמאן