We engage in that endeavor in our closest relationships, as well as in so many facets in the occupation of life; employees and employers; students and teachers; professionals and their clients, and the list goes on.

We dress to make favorable impressions. We behave properly to win approval and admiration of others.

The first appearance in the pursuit of חן — favor, was Noach and his finding favor in G-d's eyes.

The next display of finding favor is in Yaakov's attempt למצא חן — 'to find favor' in the eyes of Esav with his sending of gifts.

Yosef, as well, finds favor in the eyes of Potiphar, and is the beneficiary of G-d 'putting his favor in the eyes of the prison warden' during his imprisonment.

This week we read of the fulfillment of a mission that was already outlined at the encounter at the Burning Bush. G-d tells Moshe how the culmination of all the miraculous interventions of the plagues will be the granting to the people 'favor in the eyes of Egypt' when they will request of their former slave masters for gold, silver, and garments, before their departure, and be graciously presented with these items.

This intention and directive are repeated — once prior to the last plague, and again at the actual implementation of this detail at their departure from Egypt where the Torah records it transpiring.

It is ironic that — outside of Noach's finding favor solely in the eyes of G-d — the Torah seems to place importance on 'finding favor' in human interactions, only in the context of our erstwhile enemies.

Additionally, there is no mention of one seeking actively that favor, but rather מצא and למצוא — discovering favor, as the term often used to describe this charisma as מציאת חן — finding/discovering favor.

Why is this elusive talent so emphasized at the initiation of the journey towards freedom and highlighted two more times at the conclusion of this magnificent voyage.

The notion of finding חן — favor, in G-d's eyes, is related to the word חנם — free, since the privilege of His grace, intimates a bond that is not based necessarily on one's merit to deserve it.

In fact, the Midrash states that Noach did warrant being saved but was saved by G-d's grace.

ומצא חן — And find favor and good understanding in the sight of G-d and man. (3 4)

This verse from Proverbs implies that in order to find favor in the eyes of man it must be predicated on first finding favor in G-d's eyes.

In a tome entitled, Limudei Atzilus, authored by the Kabbalist, the Mahari Saruk, from the holy school of the students of the Arizal, he states that second segment of the Blessing of the Kohanim: May G-d illuminate His countenance for you, ויחנך and be gracious to you, is indicating a blessing to find favor in the eyes of those who fight against you. One can only obtain that favor if one first merits G-d's הארת פנים — illuminated countenance. He adds, that if only we would focus properly on this notion, our enemies would concede defeat in respectful submission to our inspired greatness.

How does one merit G-d's radiance?

Ostensibly, the request to 'borrow' these items was merely a deception since they had no intention of returning these items. This was supposed to be the fulfillment of the promise to Avraham that they would leave with great wealth. Why subterfuge?

When the people were told to confront the Egyptians asking them to borrow their vessels of silver and gold, and fine garments, it was during the morning of the exodus, when they were anxious to leave, and the Egyptians were mourning the many deaths of the firstborn among their greater families.

Didn't the Egyptians develop an even greater hatred toward the Jews after the decimation of their land, livestock, fields, bodies, and children? It just didn't make sense.

The verse states that the Children of Israel did as they were told to, כדבר משה — in accordance with the 'word of Moshe'. The Holy Ohr HaChaim explains this added emphasis, as indicating they did not do it for personal gain, but merely to adhere to the directive of the prophet.

The saintly Chofetz Chaim taught that when seeking to promote the will of G-d when working collectively with the community, one must possess four attitudes.

Be tireless. Do not look for the easy way out, and never quit.

Never get upset or angry, even when you are frustrated.

Do not introduce into your efforts any personal gain, nor demand honor.

Give it all you got, and don't worry whether you will succeed or not.

One who embodies these mindsets, reflects the countenance of G-d.

The people didn't tire of their commitment to do G-d's will, and despite their eagerness to leave, put in the extra effort to 'borrow' the items they were told to.

Despite their hesitance to provoke the irate Egyptians out of fear of their reaction, they calmly and confidently carried out their instructions, trusting G-d and not worrying.

They took the items out of duty, not for selfish gain.

I remember to you the lovingkindness of your youth, the love of your nuptials, your following Me in the desert, in a land not sown…

Not knowing what lay beyond, they followed Moshe, not focused on success, but more importantly fulfilling the will of G-d.

They absorbed the light of His countenance, and in kind the 'discovered' how this reflected light enlightened these former enemies to 'see the light' finding newfound חן — favor.  

חן — favor is not something we pursue. It merely 'happens' when we pare away our personal expectations and allow ourselves to bask in the light of His will.

באהבה,

צבי יהודה טייכמאן