The Torah in Parashat Vayishlach tells of the mysterious assailant who wrestles with Yaakov the night he crossed the Yabok River as he made his way back toward Canaan after his sojourn in Charan. The word used by the Torah in describing Yaakov’s fight with this assailant is “va-yei’aveik” – “he struggled” – which Targum Onkelos translates into Aramaic as “ve-ishtadal” (32:25).
The Rambam makes reference to this translation in his commentary to the Mishna, where he explains the famous admonition in Pirkei Avot (2:5), “Be-makom she-ein anashim hishtadeil li-heyot ish” – “In a place where there are no men, endeavor to be a man.” This passage is commonly interpreted to mean that if we find ourselves in a situation that demands bold action or leadership, we should not shy away from assuming the responsibility. At times when there is nobody prepared to take necessary action or accept an urgently needed task, we must set aside humility and accept the challenges that need to be confronted.
The Rambam, however, explains this rabbinic adage much differently. He writes, “Accustom yourself and draw yourself toward the acquisition of good qualities, and since there are no people to teach you, you should teach yourself. And the translation of ‘va-yei’aveik ish imo’ is ‘ve-ishtadal gavra imeih’.” According to the Rambam, the Mishna instructs that we must be prepared to teach ourselves the proper way to act if there is no one available to teach us. “In a place where there are no men” – when we cannot find anybody qualified to offer instruction and guidance – “endeavor to be a man” – then we must accept the challenge to exert the effort to teach ourselves.
The unavailability of mentors and role models could offer us a convenient excuse to absolve ourselves of religious responsibility. The Mishna therefore admonishes us, “Hishtadel,” which, as the Rambam infers from Targum Onkelos’ translation of “va-yei’aveik,” means to struggle and exert immense effort to overcome formidable challenges.
There are many situations which do not naturally lend themselves to religious excellence, and are not conducive to advancing our growth in Torah study and observance. The Mishna, as understood by the Rambam, exhorts us to follow the model of Yaakov’s wrestle with the angel – not to surrender, but to struggle, to exert maximum effort, to persist and do whatever is needed to overcome religious challenges and succeed. The reality of “ein ish,” a situation which does not allow for easy achievement, does not absolve us of our duties, but rather calls upon us to engage in a struggle, with the confidence that we are capable of waging the battle against the adverse circumstances and surmounting all obstacles that stand in the way of spiritual achievement.