In the system of the Arizal there are a number of inter-related structures, each one is simply another face, another facet of a united whole. The woven thoroughly intertwined nature of the whole world is mind-boggling. In a way it reminds me of an idea put forward in modern physics that the entire universe is made of a single particle threaded through spacetime. (I'm no expert on either topic, but i've been trying for years to wrap my head around both.)
My Rav constantly reminds me that these different Partzufim, faces, aren't actually anything, if they were something discrete and separate, created in any real way, then trying to connect to them would constitute Avodah Zara, idol worship. In our connecting or uniting these different facets we are, as we've mentioned in the past, trying to forge some kind of connection with HaShem, the underlying and overarching force in all of creation from the largest galaxy to the smallest microbe, and beyond.
As I've mentioned in the past, I'm always tempted to throw out these systems, cutting out the middle men. (k'vyachol) So the question remains, what do we gain from these systems?
On the one hand, if we really start to look at and recognize whats going on, all these systems are undifferentiated, united at their root, but when we look at them a certain way, from a certain perspective we're seeing a warped view, in which a particular attribute becomes more obvious, more emphasized.
Let's try and take a simple example. The partzuf, Atik Yomin, bears all the same sefirot as all the other partzufim, but from that perspective we are dealing with each sefira's aspect of keter. (Each of the ten sefirot are comprised of ten parts, each one represented by one of the sefirot. So for example the Sefira of Hesed has within it keter of hesed, hochmah of hesed, binah of hesed, hesed of hesed...etc.) If we look at Atik Yomin's sefira of hesed, it is actually the sefira of keter of hesed. If we look at Atik Yomin's sefira of hochmah, it is actually keter of hochmah.
If this isn't making sense, it's ok, this is really complicated and its not the kind of thing that really can fit into a single post or many posts. I don't want to get into it too much, only to illustrate that every perspective, every subset of the system, is simply a matter of focusing or emphasizing a particular part of the system over every other part of the system.
This is at the essence of all these systems. We are always narrowing down HaShem's infinite light into concepts or containers that we can hope to glean something from.
We'd like to say that this isn't necesary, lets connect to HaShem's light directly. We can't do that. Not yet. That is basically the goal. Everything in creation is working on bringing us to that goal where we no longer need these intermediate veils, bumper lanes, or training wheels.
We'd like to look at and examine the system, recognize that it is all different expressions of the underlying singularity and then ignore the systems and go straight for the singularly unique creator of it all.
Instead of trying to fight the system, we can actually work a little differently, something I've spoken about in the past, and we can engage the system. As we take the different systems and connect to them, clothing our thoughts, our desires our intentions within these systems, we are taking these manifold systems and putting them on as clothes. When we dress ourselves in these systems, they become a protective layer that allows us to connect to the essence of HaShem's light without being harmed.
The Rosh Yeshiva of Shuvu Bonim, Rav Berland (shlita) brings down a related teaching about the oneness of Bnei Yisrael, in this shiur he gave. He explains that each Jew is unique and bears a unique spark of mental accuity necesary to understand the Torah in its entirety. The only way for us to ever achieve total knowledge and understanding of the Torah is to connect to and love every one of the Jewish people. Every person we hold a grudge against ensures that some part of Torah will be blocked and unclear to us. Only by clothing our intellects in the love of each and every one of klal Yisrael can we truly connect to the unified Torah.
HaShem created the world in such a way that if we try to hide ourselves away from the world, we can't find Him. But, if we turn around and dive into the world in its multifaceted brilliance, striving to find the hidden intellect within each and every part, then that's where we will find HaShem.
This is, I think, the hardest stage in the service of HaShem. First we need to cleanse and rectify our body through the performance of the mitzwoth. This is the removal of the orlah of the foreskin.
Then we need to serve HaShem with tremendous love and affection, with total devotion out of the joy of fulfilling His command. This is the removal of the orlah of the heart.
Then we need to recognize the insignificance of ourselves in the scheme of things, to complete eliminate our personal interests from playing any part in our actions. This is the removal of the orlah of the mind.
But the final orlah, is the orlah of the Torah. We need to cut to the heart of the Torah, bind ourselves to it until there is no Torah left, only HaShem.
At each stage the bitul of the essence of the stage is the removal of the orlah. It's not that the bitul eliminates something but rather it reveals that something's oneness with HaShem in an undeniable way. In the first stage it is our physical needs, in the second our emotional needs, in the third the needs of our ego, and finally the veil of the Torah, the paradox of the Torah being separate and one with HaShem is nullified until there is only the constant experience of HaShem, something that is [practically] beyond achievable in this world, but will be the day to day reality at the right time.
[i'm sure there is also a bitul of the soul, meaning a removal of the orlah of the soul, essentially killing the yetzer hara, but that (i think) happens simultaneously with the final stage of removal of the orlah of the Torah.]
30.10.07
learning in pairs or groups
A Simple Jew brought up the issue of Chevruta. (learning Torah with a study partner) It's a really difficult issue for me. I know that it is supposed to be the focal point of Jewish learning, at least in the revealed, nigleh, Torah.
I can see how learning in chevruta pertains clearly to Halachah. Halachah is an objective system that boils your subjective world down into step by step instructions for how to serve HaShem through living your daily life. It's easy to gloss over the Halachah and misunderstand how to apply some objective ruling to your subjective world. By learning with a chevrutah, you need to apply the same objective ruling always to at least two subjective worlds, this increases the chances you will correctly understand and internalize the halachah.
When learning the written Torah, or the hidden, nistar, Torah, the goal is very different. The goal of the nistar is to connect to HaShem. The goal is admittedly insurmountable from the outset. HaShem is beyond us in every imaginable way. Still, through our nistar studies we can attain a form of closeness, a relationship with HaShem.
In such an instance, it is very hard to learn with someone else. For a good example, try and explain to someone else how to do something on their computer over the phone.. You are looking at your desktop, and they are looking at theirs and you are telling them what to click and where. (I'm sure most people who can find this blog have had this experience in one instance or another) It is tremendously difficult and requires a lot of patience. The more you use your computer, the more specific and customized it becomes, the more difficult it is to relate to someone else's computer. The more personal your relationship to HaShem through the nistar, the more difficult it becomes for two people to study together.
This is how it always seemed to me anyways. But the more I thought about it the more I realized how much more there really is to it:
When two people come from a very close spiritual connection, from the same soul root, then since their connection with HaShem has many similarities it is easier to learn with them and helping them to connect actually helps you to connect. On an even deeper level all of Bnei Yisrael is connected spiritually and learning with any member of Bnei Yisrael and helping them to connect to HaShem bridges and strengthens and deepens your own connection.
This is a very high level of understanding. But, when we can relate to our fellow Jew as a part of ourselves, carved from the same source, then learning with them can be transformed from a chore to a very high level of relating to HaShem. A level above relating directly, as we learn in the Tanya in chapter 32 (לב) that truly loving HaShem is loving what He loves most, Bnei Yisrael. Giving and sharing with Bnei Yisrael allows us to get even closer to HaShem than trying to pursue HaShem directly.
This is why Gemilat Hesed is tantamount Torah learning, and Teshuvah, and Tefillah. (See Pirkei Avot) Because through the Hesed that we do with Bnei Yisrael we can attain a closeness that isn't possible through relating to HaShem directly. (The goal of Torah, Teshuvah, and Tefillah)
As we know, the highest Gemilut Hesed, the highest Tzedaka enumerated by the Rambam is teaching someone to help themselves. What could be higher than learning with another Jew and helping them to get closer to HaShem directly? That it brings us closer to HaShem shouldn't hurt either.
This understanding of Chevruta and learning for the sake of raising all those learning closer to HaShem is often demonstrated in the Zohar. In the Gemara every learning is about hearing. Come and hear. In the Zohar, there are many descriptions that use words like "over there," "on this side," and "like so." One way to understand what is going on in the Zohar is to understand that when learning and discussing the Zohar they were actually in the midst of a common mystical experience of the heavenly realms and the underlying structure of the world. This way, when they pointed to or gestured at things, it was to illustrate the idea being discussed. Outside of this common mystical experience it is much more difficult to understand the explanations according to all of their implications and manifold possibilities.
Sinat hinam, free hatred of our fellow Jews brought about the destruction of the Beith HaMikdash, without being able to come together and unique in goals of holiness like Torah learning, we can't repair that breach.
B'ezrat HaShem we should all merit to bring ourselves, those around us, and all Klal Yisrael closer to HaShem through Torah learning in chevrutah.
I can see how learning in chevruta pertains clearly to Halachah. Halachah is an objective system that boils your subjective world down into step by step instructions for how to serve HaShem through living your daily life. It's easy to gloss over the Halachah and misunderstand how to apply some objective ruling to your subjective world. By learning with a chevrutah, you need to apply the same objective ruling always to at least two subjective worlds, this increases the chances you will correctly understand and internalize the halachah.
When learning the written Torah, or the hidden, nistar, Torah, the goal is very different. The goal of the nistar is to connect to HaShem. The goal is admittedly insurmountable from the outset. HaShem is beyond us in every imaginable way. Still, through our nistar studies we can attain a form of closeness, a relationship with HaShem.
In such an instance, it is very hard to learn with someone else. For a good example, try and explain to someone else how to do something on their computer over the phone.. You are looking at your desktop, and they are looking at theirs and you are telling them what to click and where. (I'm sure most people who can find this blog have had this experience in one instance or another) It is tremendously difficult and requires a lot of patience. The more you use your computer, the more specific and customized it becomes, the more difficult it is to relate to someone else's computer. The more personal your relationship to HaShem through the nistar, the more difficult it becomes for two people to study together.
This is how it always seemed to me anyways. But the more I thought about it the more I realized how much more there really is to it:
When two people come from a very close spiritual connection, from the same soul root, then since their connection with HaShem has many similarities it is easier to learn with them and helping them to connect actually helps you to connect. On an even deeper level all of Bnei Yisrael is connected spiritually and learning with any member of Bnei Yisrael and helping them to connect to HaShem bridges and strengthens and deepens your own connection.
This is a very high level of understanding. But, when we can relate to our fellow Jew as a part of ourselves, carved from the same source, then learning with them can be transformed from a chore to a very high level of relating to HaShem. A level above relating directly, as we learn in the Tanya in chapter 32 (לב) that truly loving HaShem is loving what He loves most, Bnei Yisrael. Giving and sharing with Bnei Yisrael allows us to get even closer to HaShem than trying to pursue HaShem directly.
This is why Gemilat Hesed is tantamount Torah learning, and Teshuvah, and Tefillah. (See Pirkei Avot) Because through the Hesed that we do with Bnei Yisrael we can attain a closeness that isn't possible through relating to HaShem directly. (The goal of Torah, Teshuvah, and Tefillah)
As we know, the highest Gemilut Hesed, the highest Tzedaka enumerated by the Rambam is teaching someone to help themselves. What could be higher than learning with another Jew and helping them to get closer to HaShem directly? That it brings us closer to HaShem shouldn't hurt either.
This understanding of Chevruta and learning for the sake of raising all those learning closer to HaShem is often demonstrated in the Zohar. In the Gemara every learning is about hearing. Come and hear. In the Zohar, there are many descriptions that use words like "over there," "on this side," and "like so." One way to understand what is going on in the Zohar is to understand that when learning and discussing the Zohar they were actually in the midst of a common mystical experience of the heavenly realms and the underlying structure of the world. This way, when they pointed to or gestured at things, it was to illustrate the idea being discussed. Outside of this common mystical experience it is much more difficult to understand the explanations according to all of their implications and manifold possibilities.
Sinat hinam, free hatred of our fellow Jews brought about the destruction of the Beith HaMikdash, without being able to come together and unique in goals of holiness like Torah learning, we can't repair that breach.
B'ezrat HaShem we should all merit to bring ourselves, those around us, and all Klal Yisrael closer to HaShem through Torah learning in chevrutah.
the inside and the outside
Flowing with our previous Torah about David Hamelech's Derech differing from that of the Baal Shem Tov, I wanted to understand what connecting to HaShem is all about. It's a topic we've covered somewhat extensively but here we'll hopefully highlight a particular perspective.
We know that HaShem is described in two ways when regarding His relationship to creation. On the one side, He surrounds the world, on the other, he permeates it. These are two very different forms of relationship that only HaShem could pull off simultaneously.
It would seem that David HaMelech related primarily to the relationship of being surrounded by HaShem. The image of Succath David is a surrounding image. Being Hidden in HaShem's shade is likewise surrounding.
The Baal Shem Tov, from the other direction seems to want to embrace HaShem's permeating nature. He wants to be totally permeated by HaShem, filled to overflowing, wherever he may be in the world, without ever losing sight of this fullness.
This bears notice, when we relate to HaShem, which way do we relate? Do we want to embrace or be embraced? Or for the more demanding among us, do we want both at once?
Normally when we relate to HaShem it is either in the manner of ratz, running, or shav, returning. I don't know if it is fully clear which one relates to which relationship. It may not be set in stone.
I think there's a place for us to work towards and want both at once. To be at once overflowing with HaShem, and curled tightly in His warmest embrace.
We know that HaShem is described in two ways when regarding His relationship to creation. On the one side, He surrounds the world, on the other, he permeates it. These are two very different forms of relationship that only HaShem could pull off simultaneously.
It would seem that David HaMelech related primarily to the relationship of being surrounded by HaShem. The image of Succath David is a surrounding image. Being Hidden in HaShem's shade is likewise surrounding.
The Baal Shem Tov, from the other direction seems to want to embrace HaShem's permeating nature. He wants to be totally permeated by HaShem, filled to overflowing, wherever he may be in the world, without ever losing sight of this fullness.
This bears notice, when we relate to HaShem, which way do we relate? Do we want to embrace or be embraced? Or for the more demanding among us, do we want both at once?
Normally when we relate to HaShem it is either in the manner of ratz, running, or shav, returning. I don't know if it is fully clear which one relates to which relationship. It may not be set in stone.
I think there's a place for us to work towards and want both at once. To be at once overflowing with HaShem, and curled tightly in His warmest embrace.
29.10.07
the mountain came to the besht
Rav Ginsburg (Into to the Kabbalah of the Arizal p. 213) brings down that Mosheh Rabbeinu's level was such that he had to ascend the mountain (leaving the people behind) in order to completely cleave to HaShem. He then had to descend back down the mountain to bring HaShem's Word to the people.
He then explains that the Baal Shem Tov asked for a special gift from HaShem that he might be able to be totally connected to the world and to HaShem simultaneously, all the time. This was the difference in the Baal Shem Tov's relationship to HaShem.
I just wanted to interject that according to the Noam Elimelech, David Hamelech sought a slightly different outcome in his request of HaShem, he wanted to stay close to HaShem at all times, and that HaShem would come down to the people directly. [we mentioned this before]
He then explains that the Baal Shem Tov asked for a special gift from HaShem that he might be able to be totally connected to the world and to HaShem simultaneously, all the time. This was the difference in the Baal Shem Tov's relationship to HaShem.
I just wanted to interject that according to the Noam Elimelech, David Hamelech sought a slightly different outcome in his request of HaShem, he wanted to stay close to HaShem at all times, and that HaShem would come down to the people directly. [we mentioned this before]
our bread and butter
I was thinking about the passuk I quoted a couple of weeks ago. זכרתי לך חסד נעוריך - HaShem remembers the kindness of our youth.. which was? לכתך אחרי במדבר בארץ לא זרוע - You followed me into the desert, a land that was unplanted. Who wouldn't follow HaShem anywhere, surrounded by the Clouds of Glory, lead by a pillar of cloud and fire day and night?
There's a subtle message here. In the bit about the land being unplanted. We just left Mitzrayim, the land of agriculture, the land not dependent on rain, the land of high technology in the form of leavened bread. Planting was part of the fundamental culture of Egypt. If you didn't plant, grow, and harvest food, you would starve. Their faith was placed squarely on food. Food is what gives us life. If we think back, how did Egypt become the center of the world? They were where the food was at, even when the rest of the world was starving. Egypt meant the constancy of food, the currency of life in those days.
[When we left egypt we didn't have time for our bread to rise, which meant basically we gave up that technology. (Back then you incorporated dough from a previous batch of bread as a starter to get your dough to rise properly. They didn't have yeast or baking soda back then. (To the best of my knowledge) It takes a long time to start fresh and build up until you have dough that rises well --- think of the modern day equivalent, shutting down a nuclear reactor, it can be started again, but it takes a long long time and it's a huge pain. Another similar situation would be shutting down an MRI magnet--which takes days to power up again--at the pace of our society this is like the weeks or months it would take to get a good dough starter going.)]
When we left Egypt to follow HaShem we were declaring a break with everyone else in the world, with the common sense of the world at large. We were leaving behind the safety of the cultivated fields, the safety of the Nile and going to a place where without divine intervention survival was unthinkable. It was a tremendous act of faith on our part and a tremendous kiddush HaShem in the world at large.
That's the חסד נעוריך that HaShem still remembers. We left behind everything that we knew, everyhting that we trusted, just as Avraham Avinu did in parashath לך לך. We showed that we still had the emunah of Avraham to go a different way than the way of the world.
There's a subtle message here. In the bit about the land being unplanted. We just left Mitzrayim, the land of agriculture, the land not dependent on rain, the land of high technology in the form of leavened bread. Planting was part of the fundamental culture of Egypt. If you didn't plant, grow, and harvest food, you would starve. Their faith was placed squarely on food. Food is what gives us life. If we think back, how did Egypt become the center of the world? They were where the food was at, even when the rest of the world was starving. Egypt meant the constancy of food, the currency of life in those days.
[When we left egypt we didn't have time for our bread to rise, which meant basically we gave up that technology. (Back then you incorporated dough from a previous batch of bread as a starter to get your dough to rise properly. They didn't have yeast or baking soda back then. (To the best of my knowledge) It takes a long time to start fresh and build up until you have dough that rises well --- think of the modern day equivalent, shutting down a nuclear reactor, it can be started again, but it takes a long long time and it's a huge pain. Another similar situation would be shutting down an MRI magnet--which takes days to power up again--at the pace of our society this is like the weeks or months it would take to get a good dough starter going.)]
When we left Egypt to follow HaShem we were declaring a break with everyone else in the world, with the common sense of the world at large. We were leaving behind the safety of the cultivated fields, the safety of the Nile and going to a place where without divine intervention survival was unthinkable. It was a tremendous act of faith on our part and a tremendous kiddush HaShem in the world at large.
That's the חסד נעוריך that HaShem still remembers. We left behind everything that we knew, everyhting that we trusted, just as Avraham Avinu did in parashath לך לך. We showed that we still had the emunah of Avraham to go a different way than the way of the world.
28.10.07
intentions bound to make you act
Following on the heals of our Torah about how the Reshaim can uplift the tzaddikim, the Noam Elimelech (Parashath Metzora) brings down another Torah explaining how Tzaddikim can raise up the mitzwoth of others that are performed without kavannah.
He explains the saying that ה' מצרף מחשבה טובה למעשה - HaShem counts good intentions as actions. He points out that the word choice doesn't actually mean that HaShem counts, rather HaShem, casts or fuses. This understanding of the word choice reveals a deeper understanding: HaShem takes mitzwoth that were done by rote, with no intention or thought and fuses them with our good intentions and thoughts, creating a complete and whole mitzwah.
[One caveat, this applies only to good intentions that were prevented from reaching the level of action because of extenuating circumstances, not because you wanted to do it, but just didn't feel like it.]
In a way this raises up the mindless mitzwoth that we do. But we know that the credit for a mitzwah goes to the one who completes the mitzwah, which should set off warning lights for us all. If we want to retain bragging rights over our mitzwoth, we have to mean them when we perform them.
I guess this sheds light on the מצוות צריכות כוונה - mitzwoth require intention discussion: the mitzwoth still end up being fulfilled without intention--the only question remains is if we ourselves we derive the benefit of these mitzwoth we perform without intention. I assume HaShem doesn't work on a first-come-first-served basis, rather He gives us priority in re-claiming our own mitzwoth.
Perhaps, better yet, HaShem enacts tikkunim between our neshama and others through pairing our mitzwoth together. In this way the Hassidic teaching that mitzwoth bind us to HaShem (מלשון צוות) may also extend to mitzwoth tying Bnei Yisrael together through HaShem's tikkunim performed through fusing our good intentions with the actions of others and our actions with the good intentions of others.
He explains the saying that ה' מצרף מחשבה טובה למעשה - HaShem counts good intentions as actions. He points out that the word choice doesn't actually mean that HaShem counts, rather HaShem, casts or fuses. This understanding of the word choice reveals a deeper understanding: HaShem takes mitzwoth that were done by rote, with no intention or thought and fuses them with our good intentions and thoughts, creating a complete and whole mitzwah.
[One caveat, this applies only to good intentions that were prevented from reaching the level of action because of extenuating circumstances, not because you wanted to do it, but just didn't feel like it.]
In a way this raises up the mindless mitzwoth that we do. But we know that the credit for a mitzwah goes to the one who completes the mitzwah, which should set off warning lights for us all. If we want to retain bragging rights over our mitzwoth, we have to mean them when we perform them.
I guess this sheds light on the מצוות צריכות כוונה - mitzwoth require intention discussion: the mitzwoth still end up being fulfilled without intention--the only question remains is if we ourselves we derive the benefit of these mitzwoth we perform without intention. I assume HaShem doesn't work on a first-come-first-served basis, rather He gives us priority in re-claiming our own mitzwoth.
Perhaps, better yet, HaShem enacts tikkunim between our neshama and others through pairing our mitzwoth together. In this way the Hassidic teaching that mitzwoth bind us to HaShem (מלשון צוות) may also extend to mitzwoth tying Bnei Yisrael together through HaShem's tikkunim performed through fusing our good intentions with the actions of others and our actions with the good intentions of others.
27.10.07
the measure of evil
When HaShem and Avraham finish their discussion about destroying Sdom, most people agree that Avraham gave in to HaShem and the angels went on to destroy Sdom.
I have another idea: The angels went on to judge Sdom and see if Avraham was correct. They were ready and willing to save Sdom. What happened? Sdom in its actions proved that it deserved to be destroyed.
This is clear from the plain reading of the text. The angels went to Lot and ate a meal by him. They didn't mention anything about the destruction until after the entire city had gathered on Lot's doorstep demanding he bring out the visitors.
Specifically the language of this passuk is curious:
I have another idea: The angels went on to judge Sdom and see if Avraham was correct. They were ready and willing to save Sdom. What happened? Sdom in its actions proved that it deserved to be destroyed.
This is clear from the plain reading of the text. The angels went to Lot and ate a meal by him. They didn't mention anything about the destruction until after the entire city had gathered on Lot's doorstep demanding he bring out the visitors.
Specifically the language of this passuk is curious:
טֶרֶם, יִשְׁכָּבוּ, וְאַנְשֵׁי הָעִיר אַנְשֵׁי סְדֹם נָסַבּוּ עַל-הַבַּיִת, מִנַּעַר וְעַד-זָקֵן: כָּל-הָעָם, מִקָּצֶה.
The last word מקצה is unusual. It means from the end. But there's a deeper meaning in this word. קצה has the gematria 195. If you take all the numbers mentioned in Avraham and HaShem's discussion, 50 + 45 + 40 + 30 + 20 + 10 = 195. The same number as the gematria of קצה. Meaning that every person that Avraham tried to argue might be considered a tzaddik in order that Sdom might be saved came out that night and proved his own evil nature. HaShem then, fulfilling His deal with Avraham, found Sdom wanting. At which point the angels intercede, save Lot, and destroy Sdom.
The last word מקצה is unusual. It means from the end. But there's a deeper meaning in this word. קצה has the gematria 195. If you take all the numbers mentioned in Avraham and HaShem's discussion, 50 + 45 + 40 + 30 + 20 + 10 = 195. The same number as the gematria of קצה. Meaning that every person that Avraham tried to argue might be considered a tzaddik in order that Sdom might be saved came out that night and proved his own evil nature. HaShem then, fulfilling His deal with Avraham, found Sdom wanting. At which point the angels intercede, save Lot, and destroy Sdom.
25.10.07
double vision
There has been much discussion of Shemirath Eynayim lately. [See A Simple Jew's forum here, and an earlier post of mine, here.]
I just had a clarifying experience that helped me to understand the Baal Shem Tov's teaching, so I thought I would share it here. The Baal Shem Tov said that we should recognize that what we are attracted to is actually the godliness revealed within the object of our desire, not the object itself. This is really hard to internalize, as we have come to associate the attraction with the object, even particular attributes of that object.
So here's what happened:
I was walking into the building where I work, and a woman walked up on my left, I saw her out of the corner of my eye and already started to avert my gaze to the right. When my eyes shifted to the right I actually found a better view of the woman, being reflected in the glass door to my right. I was at a loss for what to do, I laughed.
Right then it hit me. I'm not worried about being attracted to the glass window. I'm worried about being attracted to the woman. But, now I could understand the Baal Shem Tov. Just like the reflection of the woman wasn't the source of the attraction, neither is the woman herself the source of the attraction.
If we stop to think about it, people getting excited about advertisements, magazines, television sets, or anything else, even the person in the flesh (pun intended) are all equally ridiculous when we understand what is really going on.
[ps. I work with all manner of Jews in all manner of dress, here in Yerushalayim. Obviously I look at my co-workers when I speak with them, but when I'm in a public place where I don't need to interact I try to avoid it. If someone comes up to ask a question or for directions, or if I see I can help someone, I will certainly regard them normally and this is what I was always taught. Derech Eretz demands acknowledging another person with kavod.]
I just had a clarifying experience that helped me to understand the Baal Shem Tov's teaching, so I thought I would share it here. The Baal Shem Tov said that we should recognize that what we are attracted to is actually the godliness revealed within the object of our desire, not the object itself. This is really hard to internalize, as we have come to associate the attraction with the object, even particular attributes of that object.
So here's what happened:
I was walking into the building where I work, and a woman walked up on my left, I saw her out of the corner of my eye and already started to avert my gaze to the right. When my eyes shifted to the right I actually found a better view of the woman, being reflected in the glass door to my right. I was at a loss for what to do, I laughed.
Right then it hit me. I'm not worried about being attracted to the glass window. I'm worried about being attracted to the woman. But, now I could understand the Baal Shem Tov. Just like the reflection of the woman wasn't the source of the attraction, neither is the woman herself the source of the attraction.
If we stop to think about it, people getting excited about advertisements, magazines, television sets, or anything else, even the person in the flesh (pun intended) are all equally ridiculous when we understand what is really going on.
[ps. I work with all manner of Jews in all manner of dress, here in Yerushalayim. Obviously I look at my co-workers when I speak with them, but when I'm in a public place where I don't need to interact I try to avoid it. If someone comes up to ask a question or for directions, or if I see I can help someone, I will certainly regard them normally and this is what I was always taught. Derech Eretz demands acknowledging another person with kavod.]
rashaim uplifting tzaddikim
Building on the previous Torah, (words caught in the throat) The Noam Elimelech (Parashath Metzora) goes on to explain the phrase Baalei Teshuvah can stand where even Tzaddikim cannot. (במקום שבעלי תשובה עומדים אפילו צדיקים גמורים לא יכולים לעמוד)
Tzaddikim, through their total and complete dedication to HaShem, uplift their words of Torah and Tefillah straight to the heavens. If, heaven forebid, a Tzaddik learns or prays without proper devotion or to some other end, then the words fall below the Tzaddik, and the Tzaddik is helpless to uplift them.
Only the Rasha, who is below, who determines to do true Teshuvah, through his sincere Teshuvah can raise up these fallen words and redeem them. This is the meaning of the phrase where Baalei Teshuvah stand, even complete Tzaddikim cannot stand.
To me it seems there are a number of things we can explore here. It ties into many different Torahs about Tzaddikim. I'll bring two here:
The Notzer Hesed explains that Tzaddikim can reach a level where they aren't really in the world anymore, so much so, that they are almost unable to affect any change in the world at all. This would explain why the Tzaddik cannot sink to the level to which his words (chas v'shalom) may have fallen.
Rebbe Nachman of Breslov explains that Tzaddikim can throw their voices, in effect, reaching reshaim, and even non-Jews (who have a spark of a Jewish soul and are waiting to convert) at all levels and inspire them to return to HaShem. Apparently there is a level and a way that the Tzaddik actually "drops" his words to lower levels (similar to what the Noam Elimelech described above) on purpose, as a means to lead a Rasha back to HaShem so he may do Teshuvah. (Rebbe Nachman says that Tzaddikim can even throw their voices across generations or through other people to reach yet other people.)
Tzaddikim, through their total and complete dedication to HaShem, uplift their words of Torah and Tefillah straight to the heavens. If, heaven forebid, a Tzaddik learns or prays without proper devotion or to some other end, then the words fall below the Tzaddik, and the Tzaddik is helpless to uplift them.
Only the Rasha, who is below, who determines to do true Teshuvah, through his sincere Teshuvah can raise up these fallen words and redeem them. This is the meaning of the phrase where Baalei Teshuvah stand, even complete Tzaddikim cannot stand.
To me it seems there are a number of things we can explore here. It ties into many different Torahs about Tzaddikim. I'll bring two here:
The Notzer Hesed explains that Tzaddikim can reach a level where they aren't really in the world anymore, so much so, that they are almost unable to affect any change in the world at all. This would explain why the Tzaddik cannot sink to the level to which his words (chas v'shalom) may have fallen.
Rebbe Nachman of Breslov explains that Tzaddikim can throw their voices, in effect, reaching reshaim, and even non-Jews (who have a spark of a Jewish soul and are waiting to convert) at all levels and inspire them to return to HaShem. Apparently there is a level and a way that the Tzaddik actually "drops" his words to lower levels (similar to what the Noam Elimelech described above) on purpose, as a means to lead a Rasha back to HaShem so he may do Teshuvah. (Rebbe Nachman says that Tzaddikim can even throw their voices across generations or through other people to reach yet other people.)
helping us (all) along
Rav Ginsburg (Intro to the Kabbalah of the Ariz"l p.185) brings down the Baal Shem Tov on kiyyum mitzwoth, performing the mitzwoth: The mitzwoth are already prepared almost entirely in advance. The small action that we do wouldn't even be considered מכה בפטיש - the prohibition on Shabbath of performing the miniscule finishing touches of an actual labor or melachah. Instead, the Baal Shem Tov explains, we are considered a מסייע שאין בו ממש - a helper who really isn't doing anything at all. Still, he goes on, HaShem considers our actions (that are performed for His sake) as if we had performed the entire mitzwah and we get credit for all of the tremendous affects the mitzwah has on all of the upper realms.
This evoked for me the image of a son helping his father with some truly difficult task by playing with his toy tools next to his father while the father performs the actual hard labor.
In the end the father steps back, picks up his son and says, there it's done, we fixed it.
And the son beams, which makes the dad smile.
[sorry to the women reading, I actually wrote the image genderless first, but it's much less poignant that way, and truth be told, I imagined a father and son.]
This evoked for me the image of a son helping his father with some truly difficult task by playing with his toy tools next to his father while the father performs the actual hard labor.
In the end the father steps back, picks up his son and says, there it's done, we fixed it.
And the son beams, which makes the dad smile.
[sorry to the women reading, I actually wrote the image genderless first, but it's much less poignant that way, and truth be told, I imagined a father and son.]
the first jewish parent
Yitzhak Avinu's main midah is Gevurah or Din. The Akeidah was done for him, he needed it, he needed to be able to give of himself wholely to HaShem. For Avraham Avinu, whose main midah is Hesed, kindness, the Akeidah was quite a challenge.
From this we can see that sometimes parents have to totally break their nature in order to provide for their every child exactly what he or she needs, even if it is completely against their instincts.
Avraham served HaShem with every ounce of himself, but to do something totally against his nature in the service of HaShem was a hidush.
From this we can also see that the task of being parents is the most spiritually inspiring and self-fulfilling task HaShem gives us.
From this we can see that sometimes parents have to totally break their nature in order to provide for their every child exactly what he or she needs, even if it is completely against their instincts.
Avraham served HaShem with every ounce of himself, but to do something totally against his nature in the service of HaShem was a hidush.
From this we can also see that the task of being parents is the most spiritually inspiring and self-fulfilling task HaShem gives us.
24.10.07
words caught in the throat
The Noam Elimelech (Parashath Tazria) explains that Tzaddikim are always involved in Torah and Tefillah. Sometimes, though, to overcome boredom and weariness, they need to speak with other people. When they do so these words are words of musar and fear of heaven. These words cause others to greatly awaken in the service of HaShem, even the Tzaddikim themselves. For when they remember their words they fear that perhaps there was some small taste of sin in these words and so they awaken new fear and new teshuvah within themselves.
He goes on to explain (Parashath Metzora) that when Tzaddikim learn or pray for the sake of HaShem, their souls are bound up in the words and alight to the heavens where they, the words and their souls, are united with the Torah and therefore with HaShem.
Moshe Rabbeinu was unique in that he was able to connect with HaShem through his voice. The simple sound of his voice would alight and unite with HaShem even before he would form words. This is the meaning of the saying that the Shechinah speaks from the throat of Mosheh. (ie. The throat where the sounds of speech are modulated)
It occurred to me while learning this that one could connect the two different Torahs and find a way for Tzaddikim to emulate and connect to Mosheh Rabbeinu without having to speak words that weren't Torah or Tefillah. Through singing or humming a niggun perhaps a Tzaddik can recuperate (from boredom or weariness) without having to talk words of musar with others, and later regret these words.
He goes on to explain (Parashath Metzora) that when Tzaddikim learn or pray for the sake of HaShem, their souls are bound up in the words and alight to the heavens where they, the words and their souls, are united with the Torah and therefore with HaShem.
Moshe Rabbeinu was unique in that he was able to connect with HaShem through his voice. The simple sound of his voice would alight and unite with HaShem even before he would form words. This is the meaning of the saying that the Shechinah speaks from the throat of Mosheh. (ie. The throat where the sounds of speech are modulated)
It occurred to me while learning this that one could connect the two different Torahs and find a way for Tzaddikim to emulate and connect to Mosheh Rabbeinu without having to speak words that weren't Torah or Tefillah. Through singing or humming a niggun perhaps a Tzaddik can recuperate (from boredom or weariness) without having to talk words of musar with others, and later regret these words.
unintended consequences
[re: A Simple Jew's post "With their intentions"]
In Rav Yitzchak Ginsburg's Introduction to the Kabbalah of the Ariz"l, (pp. 169-171) he brings down the idea (a favorite of the Baal HaTanya's) that the willingness to sacrifice one's life for the sake of HaShem's name is something that resides at the root of our souls, in a part called the Yechidah. This highest part of the soul is never actually clothed within us, rather it surrounds us from above. It is well beyond our mental faculties, above even our decision-making process.
In light of this, there isn't really a question as to what happens if someone dies in HaShem's name without being given the choice. In essence, we don't really ever have a choice in the matter. Every death for the sake of HaShem's name is holy because it is a revelation of the deepest essence of a Jew.
To me, on some level this would seem to be troubling. A case of no free will, how can we see something as honorable or laudable if there was no choice involved? One obvious answer is that HaShem never really lets any of us choose how and when we die---even if we think it is within our own power. The Mishnah tells us in Pirkei Avoth:
על כרחך אתה חי. ועל כרחך אתה מת. ועל כרחך אתה עתיד ליתן דין וחשבון - against your will you live, and against your will you die, and against your will you will stand trial.
So what is important? What you did all the time between life and death. That's what you are going to stand trial for. That's the more technical answer.
The more spiritual answer is as follows: What's the goal of being a Jew? To bear witness to HaShem as Creator, Master, and King of the world. Choosing right over wrong is only a means to this end. When we choose right over wrong we are bearing witness to the fact that HaShem created us and gave us the commandments to perform along with free will to not perform them.
[In a way an even higher level of this revelation is when we actually break the commandments, proving that we don't have to keep them, and then we do teshuvah and keep those very same commandments. Then we've removed all doubt that HaShem gave us free will, and yet we serve Him because His ways are Emet, truth.]
Through our actions we are revealing our pedigree, that in fact, we are of divine origin. HaShem did create the world and us in it.
When we see the actions of a Jew as the revellation of the underlying Jewish Neshamah, then we can see too how a Jewish death in and of itself is special because it reveals the essence of the Jewish soul that just left this world. The Baal HaTanya even says that a person who dies a Jew, was always a Jew, and a person who dies a non-Jew was never a Jew. (This is a tremendous chidush, because without this definition we always understood than anyone born a Jew is always a Jew. Not so according to the Baal HaTanya, the person's end reveals his true beginning, his true essence. נעוץ תחילתן בסופן)
So, no matter whether a Jew had the choice to die as a Jew or not, the fact that they died for the sake of HaShem's name reveals their spiritual essence, that they are and always were a Jew, that HaShem is the Creator, Master, and King of the world.
[There are many opinions of what is the point of being a Jew. Each of them has their own subtle points and differences, I take my cue from Avraham Avinu. What did he do differently from Noah? He actively engaged the world to glorify HaShem's name.]
In Rav Yitzchak Ginsburg's Introduction to the Kabbalah of the Ariz"l, (pp. 169-171) he brings down the idea (a favorite of the Baal HaTanya's) that the willingness to sacrifice one's life for the sake of HaShem's name is something that resides at the root of our souls, in a part called the Yechidah. This highest part of the soul is never actually clothed within us, rather it surrounds us from above. It is well beyond our mental faculties, above even our decision-making process.
In light of this, there isn't really a question as to what happens if someone dies in HaShem's name without being given the choice. In essence, we don't really ever have a choice in the matter. Every death for the sake of HaShem's name is holy because it is a revelation of the deepest essence of a Jew.
To me, on some level this would seem to be troubling. A case of no free will, how can we see something as honorable or laudable if there was no choice involved? One obvious answer is that HaShem never really lets any of us choose how and when we die---even if we think it is within our own power. The Mishnah tells us in Pirkei Avoth:
על כרחך אתה חי. ועל כרחך אתה מת. ועל כרחך אתה עתיד ליתן דין וחשבון - against your will you live, and against your will you die, and against your will you will stand trial.
So what is important? What you did all the time between life and death. That's what you are going to stand trial for. That's the more technical answer.
The more spiritual answer is as follows: What's the goal of being a Jew? To bear witness to HaShem as Creator, Master, and King of the world. Choosing right over wrong is only a means to this end. When we choose right over wrong we are bearing witness to the fact that HaShem created us and gave us the commandments to perform along with free will to not perform them.
[In a way an even higher level of this revelation is when we actually break the commandments, proving that we don't have to keep them, and then we do teshuvah and keep those very same commandments. Then we've removed all doubt that HaShem gave us free will, and yet we serve Him because His ways are Emet, truth.]
Through our actions we are revealing our pedigree, that in fact, we are of divine origin. HaShem did create the world and us in it.
When we see the actions of a Jew as the revellation of the underlying Jewish Neshamah, then we can see too how a Jewish death in and of itself is special because it reveals the essence of the Jewish soul that just left this world. The Baal HaTanya even says that a person who dies a Jew, was always a Jew, and a person who dies a non-Jew was never a Jew. (This is a tremendous chidush, because without this definition we always understood than anyone born a Jew is always a Jew. Not so according to the Baal HaTanya, the person's end reveals his true beginning, his true essence. נעוץ תחילתן בסופן)
So, no matter whether a Jew had the choice to die as a Jew or not, the fact that they died for the sake of HaShem's name reveals their spiritual essence, that they are and always were a Jew, that HaShem is the Creator, Master, and King of the world.
[There are many opinions of what is the point of being a Jew. Each of them has their own subtle points and differences, I take my cue from Avraham Avinu. What did he do differently from Noah? He actively engaged the world to glorify HaShem's name.]
shining eyes on science
On Shabbath I once more came across Rebbe Nachman's description of how sight works. In the midst of my trying to explain to my wife how it differs from the modern scientific view, I realized that science is sorely lacking something which was obvious to Rebbe Nachman.
Rebbe Nachman's understanding of our system of site works like this:
1. We direct our gaze to something, light leaves our eye and heads towards that thing.
2. The light reaches the object and returns back to our eye.
The light that travels outwards from our eye is called אור הישר - straight light. The light that travels back to our eye is called אור החוזר - returning light.
Now, Rebbe Nachman's straight light clearly differs from modern scientific light (ie. comprised of photons) otherwise we would expect that Rebbe Nachman believed people's eyes glow in the dark--something trivial to disprove. (Not necesarily trivial actually, but let's say it's observationally trivial to disprove to the modern mindset.)
In modern science, light is always radiated and richocheting all around us, when we open our eyes we gather this ambient light and observe whatever scene is reflected in that light. Essentially, the scientific model only acknowledges the returning light. There's no equivalent to Rebbe Nachman's straight light in modern science.
The modern scientific model began to break down with the discovery of light's wave/particle duality, and further broke down with Quantum Mechanics proving that observation can even retroactively affect the outcome of our observations.
If the scientific model of light included Rebbe Nachman's straight light, although it might create other problems, they would no longer be stymied at why observations affect results. Of course observing something affects the object observed, it's being bombarded by straight light.
[Note that the Quantum Mechanics equivalent of observation doesn't mean a human being looking at something, but Rebbe Nachman didn't say that people are the only source of straight light either.]
Rebbe Nachman's understanding of our system of site works like this:
1. We direct our gaze to something, light leaves our eye and heads towards that thing.
2. The light reaches the object and returns back to our eye.
The light that travels outwards from our eye is called אור הישר - straight light. The light that travels back to our eye is called אור החוזר - returning light.
Now, Rebbe Nachman's straight light clearly differs from modern scientific light (ie. comprised of photons) otherwise we would expect that Rebbe Nachman believed people's eyes glow in the dark--something trivial to disprove. (Not necesarily trivial actually, but let's say it's observationally trivial to disprove to the modern mindset.)
In modern science, light is always radiated and richocheting all around us, when we open our eyes we gather this ambient light and observe whatever scene is reflected in that light. Essentially, the scientific model only acknowledges the returning light. There's no equivalent to Rebbe Nachman's straight light in modern science.
The modern scientific model began to break down with the discovery of light's wave/particle duality, and further broke down with Quantum Mechanics proving that observation can even retroactively affect the outcome of our observations.
If the scientific model of light included Rebbe Nachman's straight light, although it might create other problems, they would no longer be stymied at why observations affect results. Of course observing something affects the object observed, it's being bombarded by straight light.
[Note that the Quantum Mechanics equivalent of observation doesn't mean a human being looking at something, but Rebbe Nachman didn't say that people are the only source of straight light either.]
23.10.07
chirping for the upper worlds
Another great mashal, this one from the Maggid via the Baal HaTanya (Torah Ohr 21:3) which I happened to see quoted in Rav Yitzhak Ginsburg's Introduction to the Kabbalah of the Arizal (hebrew) p.161:
Just as hearing a bird speak brings everyone great surprise and enjoyment, [whereas a person being able to speak wouldn't thrill anyone] so too, when a person of flesh and blood, inhabitant of the lowest of worlds discovers how to serve HaShem through teshuvah, all the upper worlds are joyous and surprised.
Just as hearing a bird speak brings everyone great surprise and enjoyment, [whereas a person being able to speak wouldn't thrill anyone] so too, when a person of flesh and blood, inhabitant of the lowest of worlds discovers how to serve HaShem through teshuvah, all the upper worlds are joyous and surprised.
the power of abba
On Parashath Lech Lecha, the Pri Ha'aretz, Rebbe Menachem Mendel of Vitebsk explains why Emunah is at the center of avodat HaShem in a great parable:
Just like a father greatly enjoys seeing his son call him 'abba,' even though his son is still so young and simple that he doesn't comprehend anything at all, so to HaShem, even though we can never really comprehend His being, greatly enjoys His children recognizing that He is 'Abba.'
Just like a father greatly enjoys seeing his son call him 'abba,' even though his son is still so young and simple that he doesn't comprehend anything at all, so to HaShem, even though we can never really comprehend His being, greatly enjoys His children recognizing that He is 'Abba.'
veils of kindness
Today is the Hillulah of Rebbe Menachem Nachum of Chernobyl, the Maor Eynayim. To check out my last twenty posts relating to Torahs of the Maor Eynayim click here. Heichal Hanegina has a write up with stories about him as well, here.
As I'm holding in his Likkutim right now, this Torah comes from Parashath VaYakhel:
I've actually been thinking a lot lately about the interaction of the first two berachot of Shemonah Esrei, the Amidah, and how HaShem's Hesed and Din, his kindness--his desire to give, and his judgement--his ability to withhold interrelate.
From the Berachot, the first Berachah (which represents HaShem's Hochmah, His Wisdom and the root of His Kindness, His Hesed) talks about HaShem's constant protection of Avraham and all of his descendants. The second berachah (which represents HaShem's Binah, His Understanding, and the root of His Din, His withholding) is full of all of HaShem's many kindnesses, he raises up the fallen, he heals the sick, brings rain, and generally administers his world with Hesed, even to the point of raising the dead.
My question is, why does the Berachah which relates more closely to HaShem's Din actually discuss more of HaShem's Hesed? In fact, the only mention of Din in the berachah is offhandedly describing the hardships that HaShem is fixing.
The answer is a very simple one when we stop to think about it: HaShem's desire to bestow kindness upon us is unbounded, totally infinite. We as finite beings are unable to receive the full brunt of HaShem's kindnesses and expect to walk away unscathed. The true and deepest reason for HaShem's Din in the world is not to cause us harm but rather to prevent our harm. By moderating and holding back the lion's share of HaShem's Hesed, we are able to receive His kindness unscathed. In this sense the true enabler of HaShem's Hesed is His Din.
Perhaps this is why the first berachah ends with the statement that HaShem protects Avraham. His truest and deepest kindness is that He has a side of Din as well.
The Maor Eynayim explains this idea in a nice simple illustration: He explains that all the created worlds (עולמות) are basically veils that shade us from the full brightness and glory of HaShem, dimming His light to a level that we can perceive and receive without being annihilated. This, he explains, is why the word Olam, (עולם) meaning world, is rooted in the word He'elem (העלם) meaning to hide.
As I'm holding in his Likkutim right now, this Torah comes from Parashath VaYakhel:
I've actually been thinking a lot lately about the interaction of the first two berachot of Shemonah Esrei, the Amidah, and how HaShem's Hesed and Din, his kindness--his desire to give, and his judgement--his ability to withhold interrelate.
From the Berachot, the first Berachah (which represents HaShem's Hochmah, His Wisdom and the root of His Kindness, His Hesed) talks about HaShem's constant protection of Avraham and all of his descendants. The second berachah (which represents HaShem's Binah, His Understanding, and the root of His Din, His withholding) is full of all of HaShem's many kindnesses, he raises up the fallen, he heals the sick, brings rain, and generally administers his world with Hesed, even to the point of raising the dead.
My question is, why does the Berachah which relates more closely to HaShem's Din actually discuss more of HaShem's Hesed? In fact, the only mention of Din in the berachah is offhandedly describing the hardships that HaShem is fixing.
The answer is a very simple one when we stop to think about it: HaShem's desire to bestow kindness upon us is unbounded, totally infinite. We as finite beings are unable to receive the full brunt of HaShem's kindnesses and expect to walk away unscathed. The true and deepest reason for HaShem's Din in the world is not to cause us harm but rather to prevent our harm. By moderating and holding back the lion's share of HaShem's Hesed, we are able to receive His kindness unscathed. In this sense the true enabler of HaShem's Hesed is His Din.
Perhaps this is why the first berachah ends with the statement that HaShem protects Avraham. His truest and deepest kindness is that He has a side of Din as well.
The Maor Eynayim explains this idea in a nice simple illustration: He explains that all the created worlds (עולמות) are basically veils that shade us from the full brightness and glory of HaShem, dimming His light to a level that we can perceive and receive without being annihilated. This, he explains, is why the word Olam, (עולם) meaning world, is rooted in the word He'elem (העלם) meaning to hide.
22.10.07
a burnt offering
The second passuk of Shema Yisrael says ואהבת את ה' אלוקיך בכל לבבך ובכל נפשך ובכל מאדך - and love HaShem with all of your heart, all of your soul and all of your meodecha. The word Meodecha isn't a simple translation, we can translate it as your utmost but that isn't very helpful. Chazal explain that Meodecha means with both of your desires, your desire for good and your desire for evil. Loving HaShem with your desire for good we can kind of see where that is going, but how do you love HaShem with all of your evil desires?
The Noam Elimelech (Parashath Tazria) explains it like so: The desire for evil burns hot within us. It is that heat and passion with which we must love HaShem. With the very same fire that burns inside us to do evil, we must burn in desire of HaShem. As long as we don't accomplish this, our love of HaShem is incomplete, since we (chas v'shalom) lust for something else more strongly than we lust for HaShem.
I think there's a subtle distinction here, but perhaps I'm splitting hairs. There is a prohibition against bringing a foreign fire, aish zara, as an offering to HaShem. Wouldn't one normally think that the same fire that burns in the yetzer hara to do evil would be considered such a foreign fire? It seems strange that we would be permitted, even encouraged to serve HaShem with this foreign fire.
There are two points of explanation: The first is that here the Noam Elimelech seems to say that we are supposed to love HaShem with an equivalent heat, not necesarily with the very same heat of the yetzer hara, it seems like he focuses on the magnitude of our love and not the point of origin of that love. In fact he goes on to explain that as long as one's service of HaShem still involves the smallest bit of heat from the yetzer hara, ie. he is not doing the mitzwah entirely l'shmah, then he hasn't really begun his avodah. Case in point, it seems like we are meant to entirely extinguish the flame of the yetzer hara while simultaneously kindling an equivalent flame sourced in the yetzer tov.
This leads to the second related explanation: There is an idea in halachah that when a vessel moves from the reshut, the possession, of unholiness to the reshut of holiness, then it should be passed through water. In other situations where a vessel has been exposed to and infused with forebidden compounds the vessel must be purified through fire.
We see both things happening here. Love is normally associated with water, as rain that falls from heaven to earth demonstrates God's unconditional love for us. Our great love for HaShem is meant to extinguish the yetzer hara, and by suffusing it with love, water, we enable its transfer from a reshut of unholiness to a reshut of holiness. At the same time, the yetzer tov, which was exposed to the yetzer hara through all of our failings, is heated up with the same intensity of fire with which the yetzer hara formally burned. In this way the yetzer tov is returned to its state of purity.
The end result is that we have a yetzer hara which has been brought over to the reshut of holiness and a purified yetzer tov, we are now ready to serve HaShem with both of our yetzers exactly like Chazal originally instructed us.
The Noam Elimelech (Parashath Tazria) explains it like so: The desire for evil burns hot within us. It is that heat and passion with which we must love HaShem. With the very same fire that burns inside us to do evil, we must burn in desire of HaShem. As long as we don't accomplish this, our love of HaShem is incomplete, since we (chas v'shalom) lust for something else more strongly than we lust for HaShem.
I think there's a subtle distinction here, but perhaps I'm splitting hairs. There is a prohibition against bringing a foreign fire, aish zara, as an offering to HaShem. Wouldn't one normally think that the same fire that burns in the yetzer hara to do evil would be considered such a foreign fire? It seems strange that we would be permitted, even encouraged to serve HaShem with this foreign fire.
There are two points of explanation: The first is that here the Noam Elimelech seems to say that we are supposed to love HaShem with an equivalent heat, not necesarily with the very same heat of the yetzer hara, it seems like he focuses on the magnitude of our love and not the point of origin of that love. In fact he goes on to explain that as long as one's service of HaShem still involves the smallest bit of heat from the yetzer hara, ie. he is not doing the mitzwah entirely l'shmah, then he hasn't really begun his avodah. Case in point, it seems like we are meant to entirely extinguish the flame of the yetzer hara while simultaneously kindling an equivalent flame sourced in the yetzer tov.
This leads to the second related explanation: There is an idea in halachah that when a vessel moves from the reshut, the possession, of unholiness to the reshut of holiness, then it should be passed through water. In other situations where a vessel has been exposed to and infused with forebidden compounds the vessel must be purified through fire.
We see both things happening here. Love is normally associated with water, as rain that falls from heaven to earth demonstrates God's unconditional love for us. Our great love for HaShem is meant to extinguish the yetzer hara, and by suffusing it with love, water, we enable its transfer from a reshut of unholiness to a reshut of holiness. At the same time, the yetzer tov, which was exposed to the yetzer hara through all of our failings, is heated up with the same intensity of fire with which the yetzer hara formally burned. In this way the yetzer tov is returned to its state of purity.
The end result is that we have a yetzer hara which has been brought over to the reshut of holiness and a purified yetzer tov, we are now ready to serve HaShem with both of our yetzers exactly like Chazal originally instructed us.
21.10.07
eyes on the prize
Bitachon as explained by Rebbe Nachman: (Likkutei Moharan I:76)
HaShem's blessings are constantly coming to us but they are not bound by time, so there is no way to be sure when and how they will reach us. More importantly the blessings may reach us at inappropriate times so that we go hungry sometimes and have overabundance at others.Remember that HaShem is always giving to us. It's we who are not always open to receiving.
Bitachon, trusting in HaShem, is looking to HaShem for what we need now. By the very act of looking to HaShem we create a time-bound vessel in which to receive HaShem's blessing when we actually need it.
He brings support for this idea from a passuk we say before making the blessing on bread: עיני כל אליך ישברו ואתה נותן להם את אכלם בעיתו - the eyes of all look to you, and you provide for them their food in its time. It is only because they first turn their eyes to you that they are able to receive their food in its time.
18.10.07
the dwelling of brothers
It occurred to me last week that the internet has a few dangers we might not normally consider. The blogosphere engenders a couple of behaviors that can have negative implications especially for a Jewish blogger. I want also to make it clear that I bring up these two issues specifically because I find myself falling short in their regard, not because I've found others guilty of similar deeds.
The blogosphere is very fast paced, and very opinionated. In fact, there is probably no better way to sum up what a blog is than "the opinions of a specific person of the moment." Of course this doesn't describe all blogs, but this is definitely what the blogging status quo, the peer pressure, encourages.
In this world of emphatic opinions we start to discuss and pursue Torah discourse. It is so easy, especially because I don't have my chevruta of the moment sitting in front of me face to face, to dismiss the ideas of someone else off the cuff. It is too easy to tread on the kavod, diginity and honor that becomes my fellow Jew. I have to be so careful to afford every viewpoint of our holy discussions with the time and respect it deserves. I haven't been.
It's too easy in the rapid pace--the pressure to reply, to respond, to post--to take a statement at less than face value, or to take part of a statement and assume it represents the whole. I find myself dreading reading long posts in places, and sad of only a short post in other places, where's my kavod for the Torah of my fellow Jew?
The Beit HaMikdash was destroyed for no less.
There is a very big tikkun happening, I'm happy to say, in the blogosphere and a lot of work for me to do to be a part of it. Sharing Torah, growing as a Jew, affording others a significant portion of my time, of my kavod, and of my affection.
May we meet soon face to face (panim el panim) over the korbon Pesach.
The blogosphere is very fast paced, and very opinionated. In fact, there is probably no better way to sum up what a blog is than "the opinions of a specific person of the moment." Of course this doesn't describe all blogs, but this is definitely what the blogging status quo, the peer pressure, encourages.
In this world of emphatic opinions we start to discuss and pursue Torah discourse. It is so easy, especially because I don't have my chevruta of the moment sitting in front of me face to face, to dismiss the ideas of someone else off the cuff. It is too easy to tread on the kavod, diginity and honor that becomes my fellow Jew. I have to be so careful to afford every viewpoint of our holy discussions with the time and respect it deserves. I haven't been.
It's too easy in the rapid pace--the pressure to reply, to respond, to post--to take a statement at less than face value, or to take part of a statement and assume it represents the whole. I find myself dreading reading long posts in places, and sad of only a short post in other places, where's my kavod for the Torah of my fellow Jew?
The Beit HaMikdash was destroyed for no less.
There is a very big tikkun happening, I'm happy to say, in the blogosphere and a lot of work for me to do to be a part of it. Sharing Torah, growing as a Jew, affording others a significant portion of my time, of my kavod, and of my affection.
May we meet soon face to face (panim el panim) over the korbon Pesach.
bread of depth
I was recently bombarded by a number of very broad statements in Torah:
Sexual desire is the origin of all desire. Freud says something similar, but that doesn't prove our point. At its essence the sexual desire is to unite two parts of a single whole. All of our desires begin with a perceived lack. We see something that promises to fill that emptiness within us and that is why we desire it. The catch with desires is that we feel them, but we don't generally understand why we feel them.
Ga'avah is the basis of all sin, because we need to see ourselves as separate and important before we would sin. If we were to be aware of our life as originating from God and His mercies, we wouldn't have the audacity to sin. If we recognized the harm our actions do to ourselves and others, we also wouldn't sin. It is only when we refuse to acknowledge our source in HaShem and claim a greater importance over others that we could sin.
Eating is the basis of all tikkun. How is this so? Eating educates us in a way that solves both of our major failings at once. On the one hand, eating is one of our first challenges as living beings that allows us to become consciously aware of how our lacks, our inner emptiness, affects what we desire. On the other hand, eating forces us to recognize that we are not complete and independent. This recognition opens a door for us to walk through humbly, acknowledging all of HaShem's mercies and recognizing the needs of others as well.
When we reach complete consciousness in our eating habbits, we reach a level of awareness from which we can also vanquish our desires and acknowledge HaShem's constant kindness in filling our needs.
Tzava'ath HaRivash : Sexual desire is the source of all ta'avotHere's my attempt to understand how they interact and complement one another rather than contradict: (note that above I've already paraphrased them in a way of least possible conflict)
Noam Elimelech : Ga'avah is the force behind all aveirot
Noam Elimelech : Eating is the universal tikkun
Sexual desire is the origin of all desire. Freud says something similar, but that doesn't prove our point. At its essence the sexual desire is to unite two parts of a single whole. All of our desires begin with a perceived lack. We see something that promises to fill that emptiness within us and that is why we desire it. The catch with desires is that we feel them, but we don't generally understand why we feel them.
Ga'avah is the basis of all sin, because we need to see ourselves as separate and important before we would sin. If we were to be aware of our life as originating from God and His mercies, we wouldn't have the audacity to sin. If we recognized the harm our actions do to ourselves and others, we also wouldn't sin. It is only when we refuse to acknowledge our source in HaShem and claim a greater importance over others that we could sin.
Eating is the basis of all tikkun. How is this so? Eating educates us in a way that solves both of our major failings at once. On the one hand, eating is one of our first challenges as living beings that allows us to become consciously aware of how our lacks, our inner emptiness, affects what we desire. On the other hand, eating forces us to recognize that we are not complete and independent. This recognition opens a door for us to walk through humbly, acknowledging all of HaShem's mercies and recognizing the needs of others as well.
When we reach complete consciousness in our eating habbits, we reach a level of awareness from which we can also vanquish our desires and acknowledge HaShem's constant kindness in filling our needs.
disembodied angels
I saw a great explanation in Tzava'ath HaRivash of why we should be expedient (זריז) in our mitzwah observance. He explains that when we think of doing a mitzwah, we create the soul of an angel, and when we perform the mitzwah we create its body. When we delay between the thought and the action the angel is left temporarily without a body and this causes the angel great anguish. Later when our judgement comes before HaShem that angel is charged with punishing us for the anguish we caused it.
the six day diet
I joked over here (at A Simple Jew) that perhaps eating cupcakes, or dealing with my desire for cupcakes might be my tikkun. On a related note I thought it appropriate to point out a couple of things:
1. As we've mentioned in the past, the Noam Elimelech explains how the whole current state of the world exists so that we can, through eating, rectify the sin of Adam which was also performed through eating. So, in a way, every one of us has a tikkun to do through eating.
2. This brings me to dieting. There are a number of reasons to diet, both good and bad, but whatever the reasons, many people diet. Not everyone who diets is aware of one important fact of life:
Dieting is a kind of labor and as such it falls prey to the same logical fallacies that work sometimes can. For example logically it makes sense that if we were to work one day and earn one hundred dollars, then obviously if we were to work for seven days we would earn seven hundred dollars, whereas logically if we worked only six days we would earn less than seven hundred dollars. Sound logic, right? But HaShem promises us that if we work six days, (and rest on the Holy Shabbath) we will earn even more than if we worked seven days.
Ok, I think and hope everyone reading this is saying why are you explaining the obvious nature of Shabbath? Because, many people follow a similar faulty logic when dieting: If I diet only six days a week, I will lose less weight and be less healthy than if I were to diet all seven days of the week. This is completely and utterly false. It couldn't be further from the truth.
Shabbath isn't just about not watching TV, not talking on the phone and not going to work, it is about recognizing that the rules of nature are NOTHING before HaShem. Shabbath is about recognizing that HaShem and ONLY HaShem is in charge of every single little thing that happens in the world.
I'm telling you here, first, that dieting on Shabbath will not accomplish anything. Just like excersizing on Shabbath, just like working on Shabbath.
For a slightly more spiritual explanation it goes something like this: The work that we do over the six days of the week is in order to free the sparks of holiness that have been trapped in the everyday objects of existence. Our work, excersize, diets, every action that we do consciously in order to better serve HaShem serves to raise these sparks out of their corporeal prisons and return them through our mitzwoth and our tefilloth to their supernal homes. On Shabbath, the nature of the world is utterly altered and everything that during the week takes great effort and careful planning, on Shabbath happens automatically without any effort on our part simply because we are enjoying the Shabbath. For this reason, the Baal HaTanya explains in today's Tanya, on Shabbath we eat and drink freely, what might during the week be considered gluttony is openly permitted on Shabbath.
It goes without saying that in order to reap the real benefits of Shabbath we need to truly put our emunah fully and totally in HaShem and ONLY HaShem, and make an effort to appreciate and enjoy the special gift of Shabbath.
[One vitally important caveat here is people who for critical health issues have a special diet. Diabetics for one example of many. Any decisions to do away with diets such as these on Shabbath should always involve a qualified Rav, who will (I imagine) always insist on involving a doctor in such a decision. In such a case where someone's life could possibly be endangered by deviating from said diets, there is no question at all that such a diet should be maintained on Shabbath as we always compromise on the holiness of Shabbath in a life and death situation so that the Jew in question may keep many Shabbatoth instead of chas v'shalom what otherwise might happen.]
1. As we've mentioned in the past, the Noam Elimelech explains how the whole current state of the world exists so that we can, through eating, rectify the sin of Adam which was also performed through eating. So, in a way, every one of us has a tikkun to do through eating.
2. This brings me to dieting. There are a number of reasons to diet, both good and bad, but whatever the reasons, many people diet. Not everyone who diets is aware of one important fact of life:
Dieting is a kind of labor and as such it falls prey to the same logical fallacies that work sometimes can. For example logically it makes sense that if we were to work one day and earn one hundred dollars, then obviously if we were to work for seven days we would earn seven hundred dollars, whereas logically if we worked only six days we would earn less than seven hundred dollars. Sound logic, right? But HaShem promises us that if we work six days, (and rest on the Holy Shabbath) we will earn even more than if we worked seven days.
Ok, I think and hope everyone reading this is saying why are you explaining the obvious nature of Shabbath? Because, many people follow a similar faulty logic when dieting: If I diet only six days a week, I will lose less weight and be less healthy than if I were to diet all seven days of the week. This is completely and utterly false. It couldn't be further from the truth.
Shabbath isn't just about not watching TV, not talking on the phone and not going to work, it is about recognizing that the rules of nature are NOTHING before HaShem. Shabbath is about recognizing that HaShem and ONLY HaShem is in charge of every single little thing that happens in the world.
I'm telling you here, first, that dieting on Shabbath will not accomplish anything. Just like excersizing on Shabbath, just like working on Shabbath.
For a slightly more spiritual explanation it goes something like this: The work that we do over the six days of the week is in order to free the sparks of holiness that have been trapped in the everyday objects of existence. Our work, excersize, diets, every action that we do consciously in order to better serve HaShem serves to raise these sparks out of their corporeal prisons and return them through our mitzwoth and our tefilloth to their supernal homes. On Shabbath, the nature of the world is utterly altered and everything that during the week takes great effort and careful planning, on Shabbath happens automatically without any effort on our part simply because we are enjoying the Shabbath. For this reason, the Baal HaTanya explains in today's Tanya, on Shabbath we eat and drink freely, what might during the week be considered gluttony is openly permitted on Shabbath.
It goes without saying that in order to reap the real benefits of Shabbath we need to truly put our emunah fully and totally in HaShem and ONLY HaShem, and make an effort to appreciate and enjoy the special gift of Shabbath.
[One vitally important caveat here is people who for critical health issues have a special diet. Diabetics for one example of many. Any decisions to do away with diets such as these on Shabbath should always involve a qualified Rav, who will (I imagine) always insist on involving a doctor in such a decision. In such a case where someone's life could possibly be endangered by deviating from said diets, there is no question at all that such a diet should be maintained on Shabbath as we always compromise on the holiness of Shabbath in a life and death situation so that the Jew in question may keep many Shabbatoth instead of chas v'shalom what otherwise might happen.]
17.10.07
dashboard indicator
When it comes to discussing the nega'im (spots/blemishes) of Tzara'at, the Torah speaks first about neg'aim on the person's body, then on the clothes and then on one's house. But this the opposite of what we would expect for we know that HaShem first warns someone of their misdeeds through their house and their clothes and only afterwards through bodily damage. Yet the Torah is teaching us an important lesson in approaching HaShem through holiness. First one must work on his middoth and his other limitations, represented here by his body. Afterwards he must work on his mitzwah performance to ensure it is pure and untainted by alternate motives, represented here by his clothing for the mitzwoth are our clothes. Finally he must work to perfect the part of the higher world which is related to his soul, this is represented by his house. Only then can a Tzaddik bring down blessing and infuse the world with Godliness.The Noam Elimelech doesn't touch on why the Torah chooses to bring down this lesson through tzara'ath, which means it must be a fairly simple explanation. Let's attempt something of an answer.
(paraphrased from the Noam Elimelech, parashath Tazria)
Tzara'ath at it's core was essentially an aid in making people aware of their current predicament. This was a tool to enable people to improve their relationship with HaShem. Nowadays we no longer have Tzara'ath, but the Noam Elimelech is teaching us that we can still use it as a tool to become closer to HaShem.
relate now
As we mentioned previously in this quote from Likkutei Halachot, the Ariz"l said that the upper worlds and everything happening within them are in a constant state of motion, forever changing. This knowledge was the basis for the lesson we brought out there in relating to HaShem always in new and different ways.
Many people may have trouble understanding the nuances of what it means to serve HaShem always from a place of newness. I will repeat (endlessly if need be) that all the deepest secrets of the world are hidden very close to us. In this particular case it occurred to me that the perfect example of this avodah is actually part of the natural order of things: relating to one's spouse.
Personally, as a guy, it seems clear to me that the example is much stronger when the spouse in question is female, but I believe it applies in both directions. Relating to another person is something very different than relating to furniture, natural phenomenon, or even pets. People are naturally unpredictable. You can certainly learn their patterns and have a fairly good idea of where they are going with a particular train of thought, but you can never be sure, because people are always changing.
The situation of marriage in which you are forced to relate to your spouse in every possible frame of mind and at every possible moment is the closest parallel we have to understanding what it is to relate to HaShem. Having another person constantly in your life who is always changing and growing and who always requires change and growth from us is one of the ways that we are naturally educated to connect and relate to HaShem.
When your partner ceases chas v'shalom to grow and change, and starts to become repetitive and boring, we start to have a harder time relating, we think they are starting to age, to grow old. At this point the relationship begins to hinge solely on loyalty and past experiences, something that takes even more out of the 'youthful' partner to maintain.
This is exactly what Rabbi Nachman describes in our Avodath HaShem. Think of HaShem as the ever-young, ever-new partner. Think of how the relationship looks to Him (k'vyachol) when we cease to be interesting and alive, when we are lost in daily repetitions of the day before, when our responses are by-rote reflex-arcs--never even reaching the brain. Thank God that He has the energy to maintain the relationship even in this geriatric state of senility. He is still loyal, He remembers the kindness of our youth. (זכרתי לך חסד נעוריך)
But, is that really the best we can do? Sadly many of us fail at the marriage thing, the relationship thing.. it's hard and it really takes two willing and youthful participants to continuously overcome their fears and be courageous, be ever more selfless. But, whether we fail or succeed at this, we are learning valuable lessons in relating to HaShem.
In the case of a human relationship we can always blame the other party, sometimes legitimately. In the case of a relationship with HaShem, we have no one else to blame. If we fail, we can always try again, we get near-endless chances to recognize that we never figured out or made clear what it was we wanted, that we weren't willing to listen, that we weren't willing to think beyond ourselves, that we weren't willing to give it a real chance.
Relating to HaShem isn't a guessing game, it isn't a magic show, it's about engaging HaShem in every one of your experiences. HaShem is always there waiting for us to snap out of our premature senescence.
[There is no conspiratorial club that divulges all the secrets, there's only your life where all the secrets have already been laid bare, right before your eyes, if you really look to see. If you don't know how to look, then pray plead beg for new eyes.]
Many people may have trouble understanding the nuances of what it means to serve HaShem always from a place of newness. I will repeat (endlessly if need be) that all the deepest secrets of the world are hidden very close to us. In this particular case it occurred to me that the perfect example of this avodah is actually part of the natural order of things: relating to one's spouse.
Personally, as a guy, it seems clear to me that the example is much stronger when the spouse in question is female, but I believe it applies in both directions. Relating to another person is something very different than relating to furniture, natural phenomenon, or even pets. People are naturally unpredictable. You can certainly learn their patterns and have a fairly good idea of where they are going with a particular train of thought, but you can never be sure, because people are always changing.
The situation of marriage in which you are forced to relate to your spouse in every possible frame of mind and at every possible moment is the closest parallel we have to understanding what it is to relate to HaShem. Having another person constantly in your life who is always changing and growing and who always requires change and growth from us is one of the ways that we are naturally educated to connect and relate to HaShem.
When your partner ceases chas v'shalom to grow and change, and starts to become repetitive and boring, we start to have a harder time relating, we think they are starting to age, to grow old. At this point the relationship begins to hinge solely on loyalty and past experiences, something that takes even more out of the 'youthful' partner to maintain.
This is exactly what Rabbi Nachman describes in our Avodath HaShem. Think of HaShem as the ever-young, ever-new partner. Think of how the relationship looks to Him (k'vyachol) when we cease to be interesting and alive, when we are lost in daily repetitions of the day before, when our responses are by-rote reflex-arcs--never even reaching the brain. Thank God that He has the energy to maintain the relationship even in this geriatric state of senility. He is still loyal, He remembers the kindness of our youth. (זכרתי לך חסד נעוריך)
But, is that really the best we can do? Sadly many of us fail at the marriage thing, the relationship thing.. it's hard and it really takes two willing and youthful participants to continuously overcome their fears and be courageous, be ever more selfless. But, whether we fail or succeed at this, we are learning valuable lessons in relating to HaShem.
In the case of a human relationship we can always blame the other party, sometimes legitimately. In the case of a relationship with HaShem, we have no one else to blame. If we fail, we can always try again, we get near-endless chances to recognize that we never figured out or made clear what it was we wanted, that we weren't willing to listen, that we weren't willing to think beyond ourselves, that we weren't willing to give it a real chance.
Relating to HaShem isn't a guessing game, it isn't a magic show, it's about engaging HaShem in every one of your experiences. HaShem is always there waiting for us to snap out of our premature senescence.
[There is no conspiratorial club that divulges all the secrets, there's only your life where all the secrets have already been laid bare, right before your eyes, if you really look to see. If you don't know how to look, then pray plead beg for new eyes.]
16.10.07
worthy in smallness
The Noam Elimelech explains on parashath Shemini about the attributes of a true Tzaddik:
Aharon was affraid to approach the altar, and Mosheh said it was Aharon's very fear that made him worthy to approach the altar.
Thus Aharon, and all Tzaddikim, recognize that they must always approach the altar, always finding some deeper sin within them that still needs to be rectified.
It is this deep care and concern over even the smallest matters that endears the Tzaddikim in the hearts of the people and awakens all who see the Tzaddikim to teshuvah, avodat HaShem and mesirut nefesh.
It is through this same deep regret and sorrow over even the smallest matter that the Kohen literally, and the Tzaddik figuratively is able to slay the Egel haChatat, the Egel HaZahav, the golden calf. (By glorifying HaShem's name in public and raising Bnei Yisrael's hearts to their Father in heaven)
Aharon was affraid to approach the altar, and Mosheh said it was Aharon's very fear that made him worthy to approach the altar.
Thus Aharon, and all Tzaddikim, recognize that they must always approach the altar, always finding some deeper sin within them that still needs to be rectified.
It is this deep care and concern over even the smallest matters that endears the Tzaddikim in the hearts of the people and awakens all who see the Tzaddikim to teshuvah, avodat HaShem and mesirut nefesh.
It is through this same deep regret and sorrow over even the smallest matter that the Kohen literally, and the Tzaddik figuratively is able to slay the Egel haChatat, the Egel HaZahav, the golden calf. (By glorifying HaShem's name in public and raising Bnei Yisrael's hearts to their Father in heaven)
critters
The Noam Elimelech (Parashath Shemini) brings down a midrash that the Angels asked HaShem why he created the shratzim, insects and vermin? HaShem explained I created them for the prosecution. The Angels didn't understand so HaShem explained further: When the prosecution comes to claim that Bnei Yisrael doesn't deserve to exist, and that they shouldn't have been created, I will explain that the vermin also were created though they serve no purpose, so that's not a good enough reason why Bnei Yisrael shouldn't exist.
Now, perhaps we'll look at cockroaches, ants, spiders, flies, etc a little bit differently?
Personally, I try to learn something from the insects that invade my life. Ants are so dilligent they continue on with their task no matter whether they are succeeding or failing. Silverfish turn to dust when you kill them, to remind us that we are only dust. Flies can fly wherever they want and still end up deep in the refuse--so too, we Jews (who have the wings of Ahavah and Yirah) have to learn from them to use our wings to fly to the right and not the wrong places. Spiders could teach us a lot about patience. And so on.
Now, perhaps we'll look at cockroaches, ants, spiders, flies, etc a little bit differently?
Personally, I try to learn something from the insects that invade my life. Ants are so dilligent they continue on with their task no matter whether they are succeeding or failing. Silverfish turn to dust when you kill them, to remind us that we are only dust. Flies can fly wherever they want and still end up deep in the refuse--so too, we Jews (who have the wings of Ahavah and Yirah) have to learn from them to use our wings to fly to the right and not the wrong places. Spiders could teach us a lot about patience. And so on.
15.10.07
seek and find
The Noam Elimelech in parashath Tzav makes a great distinction. He explains that the goal is and has always been learning Torah l'shmah. (for its own sake, or for the sake of revealing HaShem's godliness in the world) There is a talmudic principle, מתוך שלא לשמה בא לשמה - from learning for other purposes, one can come to learning for its own sake. The Noam Elimelech explains, that if one never gets to learning l'shmah, then one hasn't accomplished anything. Chazal only encouraged learning for other purposes as a gateway to actually reaching the level of learning l'shmah.
To those who might read this and ask, What if one tries his whole life and never succeeds? I will bring you a different Talmudic quote: יגעתי ולא מצאתי על תאמין - anyone who says I strived but I did not succeed, do not believe him. In other words, Chazal is telling us it's not possible to try your whole life and not succeed.
To those who might read this and ask, What if one tries his whole life and never succeeds? I will bring you a different Talmudic quote: יגעתי ולא מצאתי על תאמין - anyone who says I strived but I did not succeed, do not believe him. In other words, Chazal is telling us it's not possible to try your whole life and not succeed.
dreams of fusion
In light of the Baal Shem Tov's explanation of how connecting to HaShem (as the root of all earthly pleasure) in thought allows one to experience the revellation of HaShem in dreams, we can greatly expand our understanding of an important mitzwah.
During the time when a woman is niddah, she is forebidden to her husband. Clearly this is a very strong metaphor of exile, of galut. The same couple who was reunited as one flesh must now be separated and distanced, could this be any closer to a text-book understanding of HaShem's relationship to Israel in exile? It can be a very depressing time for a couple, and it certainly is a very serious time as kalut rosh (behaving lightheartedly (or light headedly more literally)) is forebidden.
It goes without saying that it should not be a depressing time, as maintaining a happy demeanor is at all times one of the greatest mitzwoth. The Ariz"l explained once that all of his accomplishments were due to his great joy in performing HaShem's will. So, at least in theory it shouldn't be a depressing time, but theories only work on the head, they don't hold much sway on the heart.
The Baal HaTanya explains that when one is very distant from HaShem and feels no connection, one of the best ways to open our hearts to prayer is to beg HaShem to have mercy on our pour innocent Neshamah, she, who is so far from her father's house, she who has done nothing wrong, who has been an innocent bystander in all of our wayward journeys.
From this we can stretch our horizons and applications of metaphors just a little, and understand something I believe I've mentioned in the past. That in the time of niddah, the husband has the unique ability to awaken tremendous rachamim on the nation of Israel. For he can connect in the most simple way to HaShem, who is exiled from Israel in her period of niddah. (aka galut)
Now that we have begun to understand the Baal Shem Tov's explanation of getting past the physicality and in touch with the essence via our dreams, we can delve to a new level of understanding niddah.
During niddah the husband and wife are forebidden to one another physically. In such a state, they can begin the avodah described by the Baal Shem Tov in understanding and connecting to the root source of their desires. The root source of their desires being the revellation of godliness in their spouse. This connection, when correctly recognized and acknowledged in thought and understanding, leads to a very deep spiritual unification in their dreams.
This is a closeness of spirit that was never possible in the same way when they were permitted to one another. It is only when they are forebidden uniquely to one another that they can aspire to connect their intimate desires on a purely spiritual level.
In this light it is amazing to understand that physically the most fertile moment in their relationship is the end of the niddah period when they are in such close connection spiritually and they are finally brought together in physical union as well.
Here, we can peek at the depth of the mitzwoth and their underlying structure. HaShem's ways are truly complete.(תורת השם תמימה) The multiple levels of closeness and distance, and the interaction of these forces, play a symphony of unification that allows two parts of a single soul to momentarily reconnect with such fusion as to actually taste HaShem. (טעמו וראו כי טוב השם)
From this level of specificity, (פרט) we can connect back to the whole (כלל) and see how the progression of history is a similar interplay of centrifugal and centripetal forces that in concert forge the union between HaShem and klal Yisrael.
Hopefully we can understand perhaps a little of our minor role in this universal drama through our intramarital dynamics, and find joy and inspiration in fulfilling our part.
During the time when a woman is niddah, she is forebidden to her husband. Clearly this is a very strong metaphor of exile, of galut. The same couple who was reunited as one flesh must now be separated and distanced, could this be any closer to a text-book understanding of HaShem's relationship to Israel in exile? It can be a very depressing time for a couple, and it certainly is a very serious time as kalut rosh (behaving lightheartedly (or light headedly more literally)) is forebidden.
It goes without saying that it should not be a depressing time, as maintaining a happy demeanor is at all times one of the greatest mitzwoth. The Ariz"l explained once that all of his accomplishments were due to his great joy in performing HaShem's will. So, at least in theory it shouldn't be a depressing time, but theories only work on the head, they don't hold much sway on the heart.
The Baal HaTanya explains that when one is very distant from HaShem and feels no connection, one of the best ways to open our hearts to prayer is to beg HaShem to have mercy on our pour innocent Neshamah, she, who is so far from her father's house, she who has done nothing wrong, who has been an innocent bystander in all of our wayward journeys.
From this we can stretch our horizons and applications of metaphors just a little, and understand something I believe I've mentioned in the past. That in the time of niddah, the husband has the unique ability to awaken tremendous rachamim on the nation of Israel. For he can connect in the most simple way to HaShem, who is exiled from Israel in her period of niddah. (aka galut)
Now that we have begun to understand the Baal Shem Tov's explanation of getting past the physicality and in touch with the essence via our dreams, we can delve to a new level of understanding niddah.
During niddah the husband and wife are forebidden to one another physically. In such a state, they can begin the avodah described by the Baal Shem Tov in understanding and connecting to the root source of their desires. The root source of their desires being the revellation of godliness in their spouse. This connection, when correctly recognized and acknowledged in thought and understanding, leads to a very deep spiritual unification in their dreams.
This is a closeness of spirit that was never possible in the same way when they were permitted to one another. It is only when they are forebidden uniquely to one another that they can aspire to connect their intimate desires on a purely spiritual level.
In this light it is amazing to understand that physically the most fertile moment in their relationship is the end of the niddah period when they are in such close connection spiritually and they are finally brought together in physical union as well.
Here, we can peek at the depth of the mitzwoth and their underlying structure. HaShem's ways are truly complete.(תורת השם תמימה) The multiple levels of closeness and distance, and the interaction of these forces, play a symphony of unification that allows two parts of a single soul to momentarily reconnect with such fusion as to actually taste HaShem. (טעמו וראו כי טוב השם)
From this level of specificity, (פרט) we can connect back to the whole (כלל) and see how the progression of history is a similar interplay of centrifugal and centripetal forces that in concert forge the union between HaShem and klal Yisrael.
Hopefully we can understand perhaps a little of our minor role in this universal drama through our intramarital dynamics, and find joy and inspiration in fulfilling our part.
14.10.07
one snapshot at a time
As I plunge further into some basic understanding of the underlying nature of the world on a Kabbalistic level, I usually catch myself saying, "What do I really care about these systems, of what use are they to me? I want HaShem and He's both beyond all these systems, and at the same time, closer to me than any of these things will ever be."
On a deep level I believe this to be true. All of the Torah knowledge that we absorb allows for a more subtle, more nuanced relationship with HaShem, but without having that relationship firmly in place, all the intellectual frameworks in the world aren't going to help. (Of course, this is clearly wrong in light of מתוך לא לשמה בא לשמה but still there is a basis for what I'm saying)
Rebbe Natan in Likkutei Halachoth on hilchoth Tefillin (5:5) quotes the Ariz"l who says that all the worlds and all the mechanisms and systems through which the worlds function are all in a constant state of flux, a state of constant motion, as they are always in the process of being created by HaShem at every moment.
The only response a Jew has is to connect to HaShem from a place of newness at every moment. It doesn't matter what came before, or what may be later, how are we connecting to HaShem right now? That's the question.
This was a breakthrough for me because it puts everything in perspective. Even when we are learning about complex hierarchical relationships and structures, the eventual understanding is desirable, but it is how we use the knowledge we've just gained to connect to HaShem that is essential.
On a deep level I believe this to be true. All of the Torah knowledge that we absorb allows for a more subtle, more nuanced relationship with HaShem, but without having that relationship firmly in place, all the intellectual frameworks in the world aren't going to help. (Of course, this is clearly wrong in light of מתוך לא לשמה בא לשמה but still there is a basis for what I'm saying)
Rebbe Natan in Likkutei Halachoth on hilchoth Tefillin (5:5) quotes the Ariz"l who says that all the worlds and all the mechanisms and systems through which the worlds function are all in a constant state of flux, a state of constant motion, as they are always in the process of being created by HaShem at every moment.
The only response a Jew has is to connect to HaShem from a place of newness at every moment. It doesn't matter what came before, or what may be later, how are we connecting to HaShem right now? That's the question.
This was a breakthrough for me because it puts everything in perspective. Even when we are learning about complex hierarchical relationships and structures, the eventual understanding is desirable, but it is how we use the knowledge we've just gained to connect to HaShem that is essential.
maybe later
Normally, when encountering challenges, the best way is to divert your attention to something else. For example, when you are trying to practice Shemirath Eynayim, and you see a beautiful woman, closing your eyes isn't such a good idea. Why? Because you have no new stimulus to distract one's mind from that image, instead you have that image frozen in your mind as your last piece of visual input for an extended time. Instead, pick out something else in your periphery (I've found that the human form works best--as the brain does a lot more work processing other people than it does processing architecture or vegetation--pick out an unsual man or anyone else to hand and focus on them instead) and actively look at that, start to ask yourself about that thing, distract yourself.
I've been pondering a deeper question though. When the thought of a particular transgression enters our mind, the best tactic isn't just to distract, but rather to distract yourself by understanding how the object of your desire is only temporarily beyond your reach. For example, when you want to do anything forebidden on Shabbath, like watching TV or getting work done, you can simply remind yourself that you will be able to do the same action after Shabbath or another time. Then the demand is no longer so urgent. Chametz on Pesach, while something we may yearn for, is within our ability to resist as it is only forebidden for seven days.
Many of Judaism's prohibitions are temporary things, and hence there is a time for them, and a time not to do them. But there are other prohibitions that are more permanent, and I've been thinking long and hard about how it is we can distract ourselves and allay our desires because at least on a spiritual level these desires will eventually be fulfilled as well.
An example would be Ervah, revealing nakedness, to say that most people don't have a basic curiosity in this department is to deny what goes on in almost every advertising campaign. A more abstract version of this same desire is the desire to hear gossip or lashon hara. I have been asking myself for a few weeks, (and been meaning to sit down with my Rav about it) does this desire ever get to be fulfilled? Or does it require a different tactic to overcome because it is always forebidden in this world and in the supernal realms?
Last night, the answer was provided in the Tzava'ath HaRivash from the words of the Baal Shem Tov. He explains that the way to overcome anything desirous in this physical world is to recognize that the source of that object's desirability is not in the physical object itself, but rather in the godly revellation within that object. It then behooves us to look past the object and focus on the true object of our desire, namely HaShem.
When we sleep, the Baal Shem Tov goes on to explain, our souls are relieved of their physical prison (our body) and then we are able to see spiritually what we were only able to understand theoretically while awake, namely the spiritual beauty hidden within the physical objects of our temptation.
In other words, if we seek out the godliness in every object of desire, we will actually merit to see the revealed inner essence of these physical distractions in our dreams. He explains that one can even achieve prophecy through the internalization of this lesson, because HaShem says that He reveals Himself to His prophets in dreams. (Only Mosheh Rabbeinu had the spiritual eyes to see to an objects' essence even while awake) Unfortunately if we don't look with our minds to the spiritual essence of these objects of desire while we are awake, then when we sleep we will see only their physical clothing and (chas' v'shalom) come to sin.
So the answer is that for all objects of desire, even for ervah and lashon hara, we can belay our evil urge knowing that at another time, that which is currently forebidden to us will be permitted.
I've been pondering a deeper question though. When the thought of a particular transgression enters our mind, the best tactic isn't just to distract, but rather to distract yourself by understanding how the object of your desire is only temporarily beyond your reach. For example, when you want to do anything forebidden on Shabbath, like watching TV or getting work done, you can simply remind yourself that you will be able to do the same action after Shabbath or another time. Then the demand is no longer so urgent. Chametz on Pesach, while something we may yearn for, is within our ability to resist as it is only forebidden for seven days.
Many of Judaism's prohibitions are temporary things, and hence there is a time for them, and a time not to do them. But there are other prohibitions that are more permanent, and I've been thinking long and hard about how it is we can distract ourselves and allay our desires because at least on a spiritual level these desires will eventually be fulfilled as well.
An example would be Ervah, revealing nakedness, to say that most people don't have a basic curiosity in this department is to deny what goes on in almost every advertising campaign. A more abstract version of this same desire is the desire to hear gossip or lashon hara. I have been asking myself for a few weeks, (and been meaning to sit down with my Rav about it) does this desire ever get to be fulfilled? Or does it require a different tactic to overcome because it is always forebidden in this world and in the supernal realms?
Last night, the answer was provided in the Tzava'ath HaRivash from the words of the Baal Shem Tov. He explains that the way to overcome anything desirous in this physical world is to recognize that the source of that object's desirability is not in the physical object itself, but rather in the godly revellation within that object. It then behooves us to look past the object and focus on the true object of our desire, namely HaShem.
When we sleep, the Baal Shem Tov goes on to explain, our souls are relieved of their physical prison (our body) and then we are able to see spiritually what we were only able to understand theoretically while awake, namely the spiritual beauty hidden within the physical objects of our temptation.
In other words, if we seek out the godliness in every object of desire, we will actually merit to see the revealed inner essence of these physical distractions in our dreams. He explains that one can even achieve prophecy through the internalization of this lesson, because HaShem says that He reveals Himself to His prophets in dreams. (Only Mosheh Rabbeinu had the spiritual eyes to see to an objects' essence even while awake) Unfortunately if we don't look with our minds to the spiritual essence of these objects of desire while we are awake, then when we sleep we will see only their physical clothing and (chas' v'shalom) come to sin.
So the answer is that for all objects of desire, even for ervah and lashon hara, we can belay our evil urge knowing that at another time, that which is currently forebidden to us will be permitted.
11.10.07
fusing will and action
The Pri Ha'aretz on Parashath Noah:
If a person lacks yirah (fear and awe of heaven) and deep intent in his mitzwah performance, than he will not be able to connect to the highest will of HaShem. Without this yirah and hitbonenut, his mitwah performance will be just as physical/corporeal as he is. Likewise, without the physical performance of the mitzwah, all his yirah and hitbonenut will not connect man to HaShem at all.
The proof he offers is this: Shlomo haMelech who was wiser than all men, when he went to act against the mitzwah, (and took many wives) no matter his great wisdom and lofty intent, he failed.
How does he relate this to Noah? He explains that Noah was especially careful in his kiyyum of the mitzwah peru u'revu (be fruitful and multiply) and through this mitzwah with deep intent he was able to connect to HaShem and all the other mitzwoth. This is why Noah is called a Tzaddik, complete in his generations.
If a person lacks yirah (fear and awe of heaven) and deep intent in his mitzwah performance, than he will not be able to connect to the highest will of HaShem. Without this yirah and hitbonenut, his mitwah performance will be just as physical/corporeal as he is. Likewise, without the physical performance of the mitzwah, all his yirah and hitbonenut will not connect man to HaShem at all.
The proof he offers is this: Shlomo haMelech who was wiser than all men, when he went to act against the mitzwah, (and took many wives) no matter his great wisdom and lofty intent, he failed.
How does he relate this to Noah? He explains that Noah was especially careful in his kiyyum of the mitzwah peru u'revu (be fruitful and multiply) and through this mitzwah with deep intent he was able to connect to HaShem and all the other mitzwoth. This is why Noah is called a Tzaddik, complete in his generations.
Evolution of my blog
I don't usually acknowledge or respond to memes here as being a blog primarily focused on Torah, the trendiness of memes is more than a little misplaced. The catch is, this blog wasn't always a Torah blog, so I thought this particular meme had a light to shed on how this blog became a Torah blog. (Thanks to Chana @ The Curious Jew for making me look back on my past.)
What I will say is that at a point right around when our dating got serious I realized that the only way it (the relationship) would succeed is if I put all of my energy into it. I told HaShem that I was only willing to plan for success, and if I failed, I would have to rely on Him to pick up the pieces, because there would be nothing of me left.
Somewhere in there was the key to the switch that took place that changed my life in such a profound way. This blog was always a way to share a little piece of my life with others, as it still is. The major change in the blog's content was a reflection of the major change in the focus of my life. A change of focus I was waiting for for a long time, a change that I knew was bound to happen, but whose scope I could never have imagined.
You will find no other mention of my dating in this blog, there was barely an announcement about our marriage, because it is such a private special thing, sharing it with others runs the risk of cheapening it. I only mention it now because my wife told me she didn't mind.
- First posting - I had a good idea of what I was aspiring to, hence the name of the blog, but not a clear idea of how to get there.
[b''h this blog will turn darkness into light, rather than drive it away, and sweeten the bitterest moment yet known.]
- First actual Torah content - This was the first impression, foreshadowing perhaps, of where the blog would eventually go.
...performing mitzwoth, ie. God's will, is a long term job; just like a harvest, nothing happens in a day, it takes a cycle of seasons before one may appreciate the fruits of one's labor...
- Recognising the role of this blog - I realized that while I'm growing in Torah and closeness with HaShem, I'm losing the ability to connect to the world of all those (close friends and family) I've left behind. The solution was to start sharing my insights through my blog.
...as my friends come to visit me here in israel more and more i feel i've lost touch with them--the ways i've grown and the ways they've grown have diverged. that scares me a little, mainly because i feel like they would benefit too from knowing what i've learned...
- Starting to make blogging my Torah a reality - It took me a while to get into the blogging mood and sometime shortly after this I took it upon myself (bli neder) to write three divrei Torah a day. That doesn't always get realized but for the better part of a year many divrei Torah came out of that effort. I also started to really get to the Torah that is rooted in my heart:
...Judaism is founded in iconoclasm and unrelenting optimism. We bind ourselves to the truth of God and to nothing else. When we start to identify with denominations, sects, congregations and trends, we are buying into the false structure of the world, we are buying into the chaos...
- Really taking off - It is completely true that as we open ourselves up to Torah, the Torah opens itself up to us as well. I first learned this lesson when I was eighteen studying in Yeshivah in Efrat for about six months. I wrote a weekly dvar Torah home to my family and I would sit all day and night pondering the passukim of the Chumash--much to the chagrin of those who would have had me learn in shiurim and chevrutoth. This blog is a really good example of this lesson. Thank HaShem, with my 30-45 minutes of learning each day, I've been able to internalize so much through trying to pass it on to others here. This past year I feel like I've been taking off. Each day brings so many new insights and understandings, so much depth that was lacking before. But there's so much farther to go... we've never really started.
What I will say is that at a point right around when our dating got serious I realized that the only way it (the relationship) would succeed is if I put all of my energy into it. I told HaShem that I was only willing to plan for success, and if I failed, I would have to rely on Him to pick up the pieces, because there would be nothing of me left.
Somewhere in there was the key to the switch that took place that changed my life in such a profound way. This blog was always a way to share a little piece of my life with others, as it still is. The major change in the blog's content was a reflection of the major change in the focus of my life. A change of focus I was waiting for for a long time, a change that I knew was bound to happen, but whose scope I could never have imagined.
You will find no other mention of my dating in this blog, there was barely an announcement about our marriage, because it is such a private special thing, sharing it with others runs the risk of cheapening it. I only mention it now because my wife told me she didn't mind.
10.10.07
death by prayer
One can pray with so much kavanah that after two or three words you would surely die, if not for HaShem's abundant kindness in maintaining you.Ok, so we can't necesarily start there so how do we get there? The Baal Shem Tov also says (in Tzava'ath haRivash) that one should start with as much kavanah as they can muster, and when they're all out of energy, finish with whatever energy HaShem gives us to continue.
(Baal Shem Tov, Tzava'at haRivash)
How have I implemented it in my life? focus intently on the beginning of Shema and the beginning of the Amidah (something we should be doing anyways) with all I have, then finish up by rote. (the way most of us do the whole davening anyways) To be on the safe side, in case the BeShT meant the very beginning of the Tefillah, I try to really put in kavannah in birchot
haShachar also; after that I more or less coast till Shema.
9.10.07
defusing
Over at A Simple Jew, he's discussed anger management in a number of posts, most recently here. I've also been going through a lot of nisyonot lately with anger. (which only reinforces the point that ASJ has an uncanny ability to pick out issues that are affecting lots of people at the same time)
Last night I came across an interesting Torah of Rebbe Nachman's in the Likkutei Torah on Tefillin. Rebbe Natan mentions in passing that Erech Apayim, (ארך אפים) being slow to anger, is the root of all the 13 attributes of mercy. This is hinted at by the fact that Erech Apayim means long-faced. How is a face lengthened? through a beard. The thirteen attributes of mercy are rooted in the thirteen tikkunim of the beard.
We're getting into areas that seem so confusing and tangled as to make us throw up our arms and say we don't know or understand anything. What does the beard have to do with not getting angry? What do the tikkunim of the beard even mean? etc. I could start to try and explain the little that I know, but actually in the same Torah, Rebbe Natan explains that getting to this place of newness, of recognising that we don't know anything (and serving HaShem from that place) is the key to being old and young at once.
Not satisfied? Getting a little annoyed or even angry? I'll try and explain a little instead of what seems to be talking in circles. The beard, (as well as all hair on the body) actually represents shefah, the potential for the emanation of divine light that is hidden within us. The thirteen different kinds of emanation from the face downwards to all that lies below are the thirteen tikkunim of the beard. These thirteen emanations, when they come down from the highest world are the thirteen attributes of mercy. They are comprised of the ten sephiroth of the particular world in question in addition to the three sephiroth from the world above which protrude down into the world below, Netzah Hod and Yesod.
Normally according to the Holy Ariz"l, Notzer Hesed is the central attribute upon which all the other 12 rely. It is interesting then that Rebbe Nachman explains that Erech Apayim is the root attribute of the 13 attributes. Especially since Erech Apayim is sometimes counted as two of the attributes and not one. So, the best answer I have to explain Rebbe Nachman is this: The source of the 13 attributes is in Keter, the highest sefirah, the lower half of this Sefirah is called (in certain contexts) Arich Anpin, the long face. Erech Apayim means essentially the same thing, just in hebrew. So, Rebbe Nachman is referring to the root/source of the 13 attributes and isn't referring to one of the attributes specifically.
The other more practical explanation is that Rebbe Nachman is teaching us the way to draw down the thirteen attributes of mercy: through patience and strength in the face of anger, we are able to draw down HaShem's thirteen attributes of mercy into this world. In this way Erech Apayim is the root of HaShem's thirteen attributes of mercy in this world.
So, while this doesn't really give us any tips as to how to work on Erech Apayim, it does perhaps explain a little of why it is so difficult to accomplish and why the yetzer hara fights it so hard.
Last night I came across an interesting Torah of Rebbe Nachman's in the Likkutei Torah on Tefillin. Rebbe Natan mentions in passing that Erech Apayim, (ארך אפים) being slow to anger, is the root of all the 13 attributes of mercy. This is hinted at by the fact that Erech Apayim means long-faced. How is a face lengthened? through a beard. The thirteen attributes of mercy are rooted in the thirteen tikkunim of the beard.
We're getting into areas that seem so confusing and tangled as to make us throw up our arms and say we don't know or understand anything. What does the beard have to do with not getting angry? What do the tikkunim of the beard even mean? etc. I could start to try and explain the little that I know, but actually in the same Torah, Rebbe Natan explains that getting to this place of newness, of recognising that we don't know anything (and serving HaShem from that place) is the key to being old and young at once.
Not satisfied? Getting a little annoyed or even angry? I'll try and explain a little instead of what seems to be talking in circles. The beard, (as well as all hair on the body) actually represents shefah, the potential for the emanation of divine light that is hidden within us. The thirteen different kinds of emanation from the face downwards to all that lies below are the thirteen tikkunim of the beard. These thirteen emanations, when they come down from the highest world are the thirteen attributes of mercy. They are comprised of the ten sephiroth of the particular world in question in addition to the three sephiroth from the world above which protrude down into the world below, Netzah Hod and Yesod.
Normally according to the Holy Ariz"l, Notzer Hesed is the central attribute upon which all the other 12 rely. It is interesting then that Rebbe Nachman explains that Erech Apayim is the root attribute of the 13 attributes. Especially since Erech Apayim is sometimes counted as two of the attributes and not one. So, the best answer I have to explain Rebbe Nachman is this: The source of the 13 attributes is in Keter, the highest sefirah, the lower half of this Sefirah is called (in certain contexts) Arich Anpin, the long face. Erech Apayim means essentially the same thing, just in hebrew. So, Rebbe Nachman is referring to the root/source of the 13 attributes and isn't referring to one of the attributes specifically.
The other more practical explanation is that Rebbe Nachman is teaching us the way to draw down the thirteen attributes of mercy: through patience and strength in the face of anger, we are able to draw down HaShem's thirteen attributes of mercy into this world. In this way Erech Apayim is the root of HaShem's thirteen attributes of mercy in this world.
So, while this doesn't really give us any tips as to how to work on Erech Apayim, it does perhaps explain a little of why it is so difficult to accomplish and why the yetzer hara fights it so hard.
4.10.07
circumcising the clouds
Continuing in the vein of the Torah of Sukkoth, mentioned here, we can start to look at the special nature of Shemini Atzeret.
Through the progression of Yom Kippur to Sukkoth we take all the bad from our past year and form it into a protective surrounding cloud.
Throughout Sukkoth, provided for by this external surrounding divine presence, we work daily to bring this divine illumination into us. Finally we reach a stage where it is time to remove the outer layers and expose ourselves to the new year, on the eighth day we perform the equivalent of a spiritual brith milah. We remove the rough outer protective layer (orlah) and finally begin a new year with all the energy the previous year had to offer us.
This means in each new year we bring everything with us from the year before. All the good comes of its own, and all the bad is refined to new goodness through the process of Yom Kippur, Sukkoth, and finally Shemini Atzereth.
Now that we have performed this spiritual brith milah, we are spiritually complete, ready to live a life of closeness with HaShem at every moment.
For the Jews who live outside of Israel there is an added connotation: Since the chag comprises nine days, and there are minhagim according to some communities to sit in the Sukkah on the eighth day as well, so the ninth day is likened to a birth which takes nine months. In this case the connection of the Sukkah to the womb & placenta (and likewise to the nation of Mitzrayim) is readily apparent. On the ninth and final day we leave the Sukkah and start an entirely new life, as if reborn.
[From this we can see a little the difference between living within Eretz Yisrael, and living outside. Living in Eretz Yisrael, we have a continued existence from year to year, growing from strength to strength. (Similar to a married person who experiences hitchadshut) Whereas living outside, each year we start fresh as if just born. (Similar to a single child who can't experience hitchadshut on their own)]
Through the progression of Yom Kippur to Sukkoth we take all the bad from our past year and form it into a protective surrounding cloud.
Throughout Sukkoth, provided for by this external surrounding divine presence, we work daily to bring this divine illumination into us. Finally we reach a stage where it is time to remove the outer layers and expose ourselves to the new year, on the eighth day we perform the equivalent of a spiritual brith milah. We remove the rough outer protective layer (orlah) and finally begin a new year with all the energy the previous year had to offer us.
This means in each new year we bring everything with us from the year before. All the good comes of its own, and all the bad is refined to new goodness through the process of Yom Kippur, Sukkoth, and finally Shemini Atzereth.
Now that we have performed this spiritual brith milah, we are spiritually complete, ready to live a life of closeness with HaShem at every moment.
For the Jews who live outside of Israel there is an added connotation: Since the chag comprises nine days, and there are minhagim according to some communities to sit in the Sukkah on the eighth day as well, so the ninth day is likened to a birth which takes nine months. In this case the connection of the Sukkah to the womb & placenta (and likewise to the nation of Mitzrayim) is readily apparent. On the ninth and final day we leave the Sukkah and start an entirely new life, as if reborn.
[From this we can see a little the difference between living within Eretz Yisrael, and living outside. Living in Eretz Yisrael, we have a continued existence from year to year, growing from strength to strength. (Similar to a married person who experiences hitchadshut) Whereas living outside, each year we start fresh as if just born. (Similar to a single child who can't experience hitchadshut on their own)]
1.10.07
to sing or not to sing
Tefilah (תפלה) shares the same gematria as shirah, (שירה) song, to tell us that song can be a form of prayer, but still that form of prayer is chaser, missing the yud. (י)
Tefilah written complete (תפילה) has the same gematriah as כשרה which is the letters that Eli haKohen saw on the Urim V'Tumim when he inquired about Hannah. We can learn from this that her prayer was true and complete prayer. Perhaps this is why Chazal chose to learn how we are meant to pray from Hannah. (חנה)
What does one yud more or less matter? Yud is a single point, a complete unity, Chazal tell us that kedushah, holiness, only resides in the presence of the number ten. (In the case of Jews, ten is a minyan, a quorum, in which the Shechinah, the Divine Presence, always resides) If you don't connect your prayer back to the unity of creation, then it is lacking something.
Given all this, if song is how you connect to HaShem, then keep it up. There are many paths to holiness, and all of them start with where your heart yearns most.
Tefilah written complete (תפילה) has the same gematriah as כשרה which is the letters that Eli haKohen saw on the Urim V'Tumim when he inquired about Hannah. We can learn from this that her prayer was true and complete prayer. Perhaps this is why Chazal chose to learn how we are meant to pray from Hannah. (חנה)
What does one yud more or less matter? Yud is a single point, a complete unity, Chazal tell us that kedushah, holiness, only resides in the presence of the number ten. (In the case of Jews, ten is a minyan, a quorum, in which the Shechinah, the Divine Presence, always resides) If you don't connect your prayer back to the unity of creation, then it is lacking something.
Given all this, if song is how you connect to HaShem, then keep it up. There are many paths to holiness, and all of them start with where your heart yearns most.
Subscribe to:
Posts (Atom)
Related posts
