The most complicated of all of the vessels is the Menorah. Its design is so elaborate that even after HASHEM taught Moshe how it was to be built, Moshe still didn’t understand its unique nature. Therefore, HASHEM showed Moshe an image of the Menorah made of fire so that Moshe could actually see the finished form and imitate it.

 

Yet Rashi tells us that when it came time for the construction of the Menorah, Moshe still could not understand its structure. HASHEM said, “Throw the clump of gold into the fire, and it will form by itself.” This is how the Menorah was created - on its own.

 

This seems perplexing. Since the Menorah is so intricate that Moshe could not understand it, then why did HASHEM bother to show him the image of the Menorah in fire? HASHEM told him that the actual forming of the Menorah was to come about by his throwing the clump of gold into the fire. Why did Moshe need to see that image? 

Eliezer given the mission

Eliezer was charged with the mission of finding a wife for Yitzchak. He asked HASHEM for a sign: “The girl who appears at the well. When I ask her for water, she will respond, ‘Not only will I give you to drink, but your camels as well.’ That is to be the girl that you have chosen for my master.” No sooner did Eliezer finish this request than Rivka appeared at the well. Eliezer said the words, “Please give me to drink,” and Rivka answered, “I will give your camels as well.” She then moved with such alacrity and enthusiasm that Eliezer was astounded. He was so certain that she was the right one that he immediately gave her the golden bracelets, formally engaging her to Yitzchak. Only later did he ask her name to find out that she was, in fact, from Avrohom’s family.

When telling Lavan, Eliezer changes the order

When Eliezer met Lavan and Besuel, he told over the events exactly as they transpired, but with one change. He said, “First, I asked her name, and then I gave her the bracelets.

Rashi, in explaining why Eliezer changed the order, explains that Eliezer was afraid that Lavan would never believe him if he said that he first gave the bracelets and then asked her name. He would assume Eliezer was lying. Therefore, Eliezer reversed the order, “First, I asked her name, and then I gave her the bracelets.

Eliezer wasn’t afraid to say a miracle happened to him

This becomes difficult to understand when we recall that just a few moments before this, Eliezer told Lavan of a striking miracle that had occurred to him. When he first began telling over the events he started with the expression: “Today I left, and today I came”-- explaining an interesting phenomenon. Avrohom lived many days’ journey from Charan. Eliezer said that he set out from Avrohom’s house that very morning and arrived the same day. It was physically impossible for Eliezer, traveling with 10 camels laden with goods, to travel that distance in such a short time. Chazal explain to us that he had a Kifitzas Ha’Derech. The land literally folded under him like an accordion so that his few steps should take him over vast distances -- something so supernatural that it is hard to imagine. This fact he wasn’t afraid to say to Lavan. He didn’t assume that Lavan would call him a liar, yet he was afraid to mention that he trusted that HASHEM had brought him to the right woman for Yitzchak. The question is -- why? If Eliezer felt that Lavan could believe that HASHEM did miracles for him, why couldn’t Lavan believe that Eliezer then trusted HASHEM?Man is given credit for his actions

Seeing the whole world through my eyes only

It would seem the answer is that Lavan lived by the golden rule: Do onto others before they do you in. He trusted no one, and saw the whole world through his eyes. He assumed that if he was too smart to trust anyone, then anyone else who “had brains in his head” would never be so foolish as to trust. As a result, the idea that someone could trust HASHEM was something he couldn’t accept. Miracles, as unlikely as they may be, can happen. But for someone intelligent to actually trust -- that can’t be.

He was engaging what is known as projection: projecting out his worldview onto others, assuming that the way he was, the way that he approached life, is the same way that all others do. As a result, he could never accept that someone would let his guard down and actually trust. Therefore Eliezer was afraid to mention that he acted with complete trust in HASHEM because he knew Lavan couldn’t believe that and would assume he was lying.

The way we see the world

This concept has great relevance to both the way that we relate to others as well as the way we relate to HASHEM. If a person is a giving and caring individual, it is easy for him to see the good in man. If I am a giver, then intuitively I see that in others. I assume their motivating force is generosity. However, if I am self-centered, then I tend to see that as the driving force in others, and the nature of man appears to me to be very dark.

This concept applies to our relationship with HASHEM as well. Often times we find it difficult to discern the kindness of HASHEM. Where is the chesed? Where is the loving generosity that HASHEM is reported to exhibit throughout this creation? The more that I practice doing for others, without expecting anything in return, the more I can see that in the way that HASHEM created and runs this world. The more that I train myself to be a giver, the more accurately I learn to see that in HASHEM.

Quite simply, my character traits and personal bias shape not only the way that I act towards others, but the very way that I view the world. My view of people, my view of those close to me, and ultimately my view of my Creator are based on my perception, and my perception is based on me, who I am, how I act, and how I think. The more that I adopt the nature of a giver, clearly, the better a person I become, but additionally, the more easily I identify that same trait in others and HASHEM.

For more on this topic please listen to Shmuz # 112 –Chessed the essence of Judaism.