Learning Rabbi Sacks zt'zl 'Lessons in Leadership', available here https://amzn.to/33At9JM
Read the full essay here at www.rabbisacks.org
Rashly—
And praised be rashness for it: let us know
Our indiscretion sometimes serves us well
When our deep plots do pall, and that should teach us
10There’s a divinity that shapes our ends,
Rough-hew them how we will—
Hamlet V:ii
CHEAT SHEET
Sometimes it’s good to be rash—sometimes it works out well to act impulsively when our careful plans lose steam. This should show us that there’s a God in heaven who’s always guiding us in the right direction, however often we screw up— (Sparknotes)
Astounding! It was actually, it was beyond belief. These were first and only drafts of music. But they showed no corrections of any kind. Not one. He had simply written down music already finished in his head! Page after page of it, as if he were just taking dictation! And music, finished as no music is ever finished. Displace one note and there would be diminishment. Displace one phrase and the structure would fall. It was clear to me that sound I had heard in the Archbishop's palace had been no accident. Here again was the very voice of God! I was staring through the cage of those meticulous ink-strokes at an absolute beauty.
...
My plan was so simple that it terrified me. First, I must get the death mass and then I must achieve his death....His funeral! Imagine it! The cathedral, all Vienna sitting there. His coffin, Mozart's little coffin in the middle. And then, in that silence, music! A divine music bursts out over them all. A great mass of death! Requiem mass for Wolfgang Mozart. Composed by his devoted friend, Antonio Salieri! Oh what sublimity! What depth! What passion in the music! Salieri has been touched by God at last. And God forced to listen! Powerless, powerless to stop it! I, for once, in the end, laughing at him! The only thing that worried me was the actual killing. How does one do that? Hmmm? How does one kill a man? It's one thing to dream about it. Very different when, when you, when you have to do it with your own hands.
Amadeus by Peter Schaffer
them that come accused before the court. And so this afternoon, and now tonight, I go from house to house—I come now from Rebecca Nurse’s house and—
ELIZABETH (shocked ). Rebecca’s charged!
HALE. God forbid such a one be charged. She is, however—mentioned somewhat.
ELIZABETH (with an attempt at a laugh). You will never believe, I hope, that Rebecca trafficked with the Devil.
HALE. Woman, it is possible.
PROCTOR (taken aback). Surely you cannot think so.
HALE. This is a strange time, Mister. No man may longer doubt the powers of the dark are gathered in monstrous attack upon this village. There is too much evidence now to deny it. You will agree, sir?
PROCTOR (evading). I—have no knowledge in that line. But it’s hard to think so pious a woman be secretly a Devil’s bitch after seventy year of such good prayer.
HALE. Aye. But the Devil is a wily one, you cannot deny it. However, she is far from accused, and I know she will not be. (pause) I thought, sir, to put some questions as to the Christian character of this house, if you’ll permit me.
PROCTOR (coldly, resentful ). Why, we—have no fear of questions, sir.
HALE. Good, then. (He makes himself more comfortable.) In the book of record that Mr. Parris keeps, I note that you are rarely in the church on Sabbath Day.
PROCTOR. No, sir, you are mistaken.
HALE. Twenty-six time in seventeen month, sir. I must call that rare. Will you tell me why you are so absent?
PROCTOR. Mr. Hale, I never knew I must account to that man for I come to church or stay at home. My wife were sick this winter.
HALE. So I am told. But you, Mister, why could you not come alone?
PROCTOR. I surely did come when I could, and when I could not I prayed in this house.
HALE. Mr. Proctor, your house is not a church; your theology must tell you that.
The Crucible, Act II, by Arthur Miller
אָמַר רַב הוּנָא אָמַר רַב מִשּׁוּם רַבִּי מֵאִיר, וְכֵן תָּנָא מִשְּׁמֵיהּ דְּרַבִּי עֲקִיבָא: לְעוֹלָם יְהֵא אָדָם רָגִיל לוֹמַר: ״כׇּל דְּעָבֵיד רַחֲמָנָא לְטָב עָבֵיד״. כִּי הָא דְּרַבִּי עֲקִיבָא דַּהֲוָה קָאָזֵיל בְּאוֹרְחָא. מְטָא לְהַהִיא מָתָא, בְּעָא אוּשְׁפִּיזָא לָא יָהֲבִי לֵיהּ. אֲמַר: ״כׇּל דְּעָבֵיד רַחֲמָנָא — לְטָב״. אֲזַל וּבָת בְּדַבְרָא, וַהֲוָה בַּהֲדֵיהּ תַּרְנְגוֹלָא וַחֲמָרָא וּשְׁרָגָא. אֲתָא זִיקָא כַּבְיֵיהּ לִשְׁרָגָא. אֲתָא שׁוּנָּרָא אַכְלֵיהּ לְתַרְנְגוֹלָא. אֲתָא אַרְיָה אַכְלֵיהּ לַחֲמָרָא. אֲמַר: ״כׇּל דְּעָבֵיד רַחֲמָנָא — לְטָב״. בֵּיהּ בְּלֵילְיָא אֲתָא גְּיָיסָא, שַׁבְיַיהּ לְמָתָא. אֲמַר לְהוּ: לָאו אֲמַרִי לְכוּ כׇּל מַה שֶּׁעוֹשֶׂה הַקָּדוֹשׁ בָּרוּךְ הוּא
Rav Huna said that Rav said that Rabbi Meir said; and so it was taught in a baraita in the name of Rabbi Akiva: One must always accustom oneself to say: Everything that God does, He does for the best. The Gemara relates: Like this incident, when Rabbi Akiva was walking along the road and came to a certain city, he inquired about lodging and they did not give him any. He said: Everything that God does, He does for the best. He went and slept in a field, and he had with him a rooster, a donkey and a candle. A gust of wind came and extinguished the candle; a cat came and ate the rooster; and a lion came and ate the donkey. He said: Everything that God does, He does for the best. That night, an army came and took the city into captivity. It turned out that Rabbi Akiva alone, who was not in the city and had no lit candle, noisy rooster or donkey to give away his location, was saved. He said to them: Didn’t I tell you? Everything that God does, He does for the best.
אמרו מאן ייזיל ייזיל נחום איש גם זו דמלומד בניסין הוא שדרו בידיה מלא סיפטא דאבנים טובות ומרגליות אזל בת בההוא דירה בליליא קמו הנך דיוראי ושקלינהו לסיפטיה ומלונהו עפרא (למחר כי חזנהו אמר גם זו לטובה) כי מטא התם [שרינהו לסיפטא חזנהו דמלו עפרא] בעא מלכא למקטלינהו לכולהו אמר קא מחייכו בי יהודאי [אמר גם זו לטובה] אתא אליהו אדמי ליה כחד מינייהו א"ל דלמא הא עפרא מעפרא דאברהם אבוהון הוא דכי הוה שדי עפרא הוו סייפיה גילי הוו גירי דכתיב (ישעיהו מא, ב) יתן כעפר חרבו כקש נדף קשתו הויא חדא מדינתא דלא מצו למיכבשה בדקו מיניה וכבשוה עיילו לבי גנזיה ומלוהו לסיפטיה אבנים טובות ומרגליות ושדרוהו ביקרא רבה כי אתו ביתו בההוא דיורא אמרו ליה מאי אייתית בהדך דעבדי לך יקרא כולי האי אמר להו מאי דשקלי מהכא אמטי להתם סתרו לדירייהו ואמטינהו לבי מלכא אמרו ליה האי עפרא דאייתי הכא מדידן הוא בדקוה ולא אשכחוה וקטלינהו להנך דיוראי:
The Gemara inquires: And why did they call him Naḥum of Gam Zu? The reason is that with regard to any matter that occurred to him, he would say: This too is for the good [gam zu letova]. Once, the Jews wished to send a gift [doron] to the house of the emperor. They said: Who should go and present this gift? Let Naḥum of Gam Zu go, as he is accustomed to miracles. They sent with him a chest [sifta] full of jewels and pearls, and he went and spent the night in a certain inn. During the night, these residents of the inn arose and took all of the precious jewels and pearls from the chest, and filled it with earth. The next day, when he saw what had happened, Naḥum of Gam Zu said: This too is for the good. When he arrived there, at the ruler’s palace, they opened the chest and saw that it was filled with earth. The king wished to put all the Jewish emissaries to death. He said: The Jews are mocking me. Naḥum of Gam Zu said: This too is for the good. Elijah the Prophet came and appeared before the ruler as one of his ministers. He said to the ruler: Perhaps this earth is from the earth of their father Abraham. As when he threw earth, it turned into swords, and when he threw stubble, it turned into arrows, as it is written in a prophecy that the Sages interpreted this verse as a reference to Abraham: “His sword makes them as the dust, his bow as the driven stubble” (Isaiah 41:2). There was one province that the Romans were unable to conquer. They took some of this earth, tested it by throwing it at their enemies, and conquered that province. When the ruler saw that this earth indeed had miraculous powers, his servants entered his treasury and filled Naḥum of Gam Zu’s chest with precious jewels and pearls and sent him off with great honor. When Naḥum of Gam Zu came to spend the night at that same inn, the residents said to him: What did you bring with you to the emperor that he bestowed upon you such great honor? He said to them: That which I took from here, I brought there. When they heard this, the residents of the inn thought that the soil upon which their house stood had miraculous powers. They tore down their inn and brought the soil underneath to the king’s palace. They said to him: That earth that was brought here was from our property. The miracle had been performed only in the merit of Naḥum of Gam Zu. The emperor tested the inn’s soil in battle, and it was not found to have miraculous powers, and he had these residents of the inn put to death.
When Rabbi Nachum finally reached Rome and presented himself to the Emperor, he handed the box to the Emperor. On opening the box, it was found to contain nothing but sand and soil. The Emperor was filled with anger, thinking that the Jews wanted to mock him. Nachum was thrown into prison and certain death awaited him. However, Nachum was not dismayed and said, as Usual, "Gam zu l'tovah" - "this is also for good."
At his trial, Elijah the Prophet, who appeared as one of the Emperor's advisers, said that the Jews would certainly not have dared to mock the Emperor. He suggested, therefore, that perhaps this was no ordinary sand and soil. He had heard, the adviser said, that when Abraham, the first Jew, went to battle against Chedarlaomer and his confederate kings, he threw sand and soil at them, which G‑d turned into arrows and deadly weapons and in this way Abraham won the battle against the mighty kings. Maybe this sand and soil were of the same kind!
Now the Emperor had been at war for some time, but could not defeat his enemy. So he ordered this sand and soil to be used. Indeed, the miracle happened, and the enemy was defeated!
Nachum was immediately freed from prison and given many gifts and the petition of the Jews was granted.
https://www.chabad.org/library/article_cdo/aid/112045/jewish/Nachum-Ish-Gamzu-and-Rabbi-Akiba.htm
Rebbe Nachum Ish Gamzu was a second generation Tana and a teacher of Rabbi Akiva for 22 years.