The Fiasco

November 30th, 2003

The Particle that Became a Wave

Tags: emotions, faith, body and soul, control, destiny, Communist Russia, story
Posted in Weekly Parsha, Bereishit, Torah Personalities, Modern, Rebbe Rayatz, Vayishlach | 2 Comments »

Vayera: Religious Selfishness

November 13th, 2003

As America gets more entangled in the bottomless quagmire called the Middle East, perhaps it’s time to revisit Abraham, father of Ishmael and father of nations, for some wise counsel.

No matter how we try to analyze world events, particularly as they have rocked America since September 11, they remain a total mystery. What is the purpose and nature of our involvement and interests in Iraq? How and what will it take to get out of this chaos? Whether you agree or disagree with the administration’s Iraq policy, no one argues the fact that we are engaged in a formidable confrontation with the Arab/Muslim world.

And lest we forget: What about Israel – when and how will it ever end?…

What connection does Abraham have to all of this? Well, you can say that he got us into this mess in the first place. Had Abraham not taken his now famous trek (“lech lecho”) to Israel 3741 years ago, the entire modern landscape of the Middle East would have never taken shape.

Abraham is also the father of Ishmael and Isaac, the ancestors of the Arab and Jewish worlds respectively, and grandfather of Esau, forbearer of the Western/Roman/Christian world.

If nothing else, to spend some time with Abraham is simply refreshing for his profound courage, his fierce independence and his deeply personal relationship with G-d.

In this week’s Torah portion in particular we find some fascinating interactions between Abraham and G-d that have much to teach us today, with powerful contemporary applications.

Religious Arrogance/Selfishness

At the outset of this week’s story, G-d appears to Abraham as he his healing from his circumcision. [We derive from this the mitzvah of visiting the sick, “bikkur cholim”]. This is the first time in history that G-d makes such an appearance, so you can imagine that it is quite a momentous occasion.

[For the record, G-d’s appearance – as all such references in the Torah – should not be understood in anthropomorphic terms. Divine revelation is an experience from within. G-d is the essence of Reality, and as such G-d exists within all. “G-d appeared” means that this Essence expressed itself in some way that Abraham experienced it just as we would experience someone appearing before us].

What does Abraham do? He turns away from G-d to greet and welcome these men as guests in his home.

But something strange happens during this Divine “visit.” Abraham lifts his eyes and sees three strangers. They appear to him as nomads traveling in the desert. What does Abraham do? He turns away from G-d to greet and welcome these men as guests in his home.

The Talmud derives from this that “welcoming guests is greater than welcoming G-d,” because Abraham turned away from G-d to greet the guests (Shabbat 127a).

Beautiful lesson. But the question is this: We derive the power of greeting guests from Abraham’s behavior. But how did Abraham know? How did he have the right, even the chutzpah, to turn away from G-d to greet guests?! Even if a plain mortal were to come visit you when you were ill, it would be quite rude to turn away from your visitor to greet other guests! Let alone when the “visitor” is G-d, making a rare, first-time appearance!

And in general: Why is greeting guests “greater than greeting G-d”?

Clearly, Abraham the man of G-d, understood something deeper. What he understood was that ignoring wandering strangers is in effect ignoring G-d in the deepest way. Because if you love G-d then you must love what G-d loves, namely His creatures. Had Abraham ignored the nomads, one could argue that it was due not to Abraham’s respect for G-d, but perhaps to “religious selfishness.”

As a young man the Rebbe Dovber was once so immersed in his studies that he did not hear a crying child in the other room. He was later rebuked by his father, Rabbi Schneur Zalman (the author of the Tanya and Shulchan Aruch) for not hearing the child’s cry. As immersed as someone may be in Torah study or prayer, one has to never ignore the cry of a child, and has to turn away from his religious activity to help another person.

In other words: “Welcoming guests” is welcoming G-d in a greater way than welcoming G-d directly. Any religious or spiritual experience has to always make a person more refined and sensitive to other people.

Imagine if we would all apply this to our lives today, how different the world would be.

I once had a discussion with a “charedi” friend of mine (“charedi” is a Hebrew word used to describe ultra-observant Jews in Israel) about the deep rift between “charedim” and “chilonim” (secular). I suggested to him to encourage each of his colleagues to invite a “chiloni” to his Shabbat table as a guest. He laughed and told me: “It will never happen. Too much distrust; too much divisiveness.” How sad, how pathetic. 60 years ago we would have all been lying in the same bunkers… G-d forbid.

Imagine if every “devout” Jew would invite to his/her Shabbat table a secular neighbor, instead of deriding him, how our landscape would be different…

Nu, a sheine machshoveh, as they say in Yiddish (a nice thought)…

No enemy can attack a house united.

Divisiveness in general, especially Jewish divisiveness is the root of all problems. No enemy can attack a house united.

Divine Secrets/Mysteries

A bit later in this week’s portion, in the story of Sodom’s destruction, we find two amazing statements from G-d, that teach us much about the mystery of G-d’s relationship with us.

G-d said: “Shall I hide from Abraham what I am going to do [destroy Sodom]?”

G-d [then] said: “The outcry against Sodom is so great, and their sin is so very grave. I will descend and see if they have done everything implied by the outcry that is coming before Me. If not, I will know.”

I always marvel at the first verse. Rarely do we find G-d speaking in such “vulnerable” terms. G-d is being apologetic and wondering whether He can hide from Abraham His plan to destroy Sodom!

First of all, even if G-d thought so, why are we told about it, especially considering the fact that G-d does reveal His plan to Abraham. So what’s the point of telling us about G-d’s “personal” deliberations?

Secondly, what is the substance of G-d’s doubt and deliberation? Why should He not share His plan with Abraham in the first place? And why did He choose to then tell him?

I once heard that the reason some great Rebbes did not warn the Jews before the Holocaust was because G-d did not reveal to them what would happen. Had He revealed it to them, they could have intervened and not allowed it to happen.

I know that this will surely provoke controversy. Nevertheless, I must share with you a story regarding this issue. Several years ago I traveled to Australia on a speaking tour. I spent two weeks lecturing in Melbourne, Sydney, Brisbane and Surfers Paradise [sic]. Upon my arrival, my host Rabbi Reisenberg, shared with me the following story:

He knew a prominent journalist in Australia, a self-proclaimed atheist. The rabbi gave him a copy of my book, Toward A Meaningful Life. To Rabbi Reisenberg’s surprise, the journalist tells him a while later that he loves the book. He actually holds it at his bedside and reads from it nightly. The rabbi asked him: “So now, do you believe in G-d?” The journalist replied: “Let me put it this way. If G-d was like the Rebbe I would believe in Him!”

I happened to meet the journalist in Sydney, when he attended a Friday brunch at which I spoke. From our conversation I realized who he was. So I asked him: “So, how do you know that G-d is not like the Rebbe?” His reply took my breath away: “Believe me, I know.” After a short, painful pause, he continued: “I know because the Rebbe would never have allowed the Holocaust”…

I gulped…

Oh yes, the Holocaust is a formidable challenge to our generation. Perhaps like no other. And I don’t mean in academic terms, but in stark emotional ones.

— I remember a young smart aleck arrogantly arguing how the Holocaust does not allow us to believe in G-d. A Holocaust survivor stood up and looked keenly at the young man and said: “Well, I do believe in G-d even after the Holocaust. Indeed, if the Holocaust teaches us anything is that we cannot believe in man; we have no one else to trust except G-d.

It is always repulsive to hear someone who just “came out of his diapers” (or should I say, designer pampers) use human tragedy as an excuse or an explanation for his/her beliefs and behavior. Holocaust survivors, and for that matter survivors of any loss, are in a class of their own. Whether their experience brings them to doubt or to belief is their sacred right between them and G-d. It is simple arrogance and outright abuse to enter that sacred space and judge people like that, no matter their position. They stand before G-d like no others have a right to.

Perhaps this is what G-d was debating with Himself – and chose to share it with us – when He considered whether He should hide from Abraham what he was going to do.

G-d has a personal relationship, a partnership with the human race. As difficult as it is for G-d to witness human atrocity, it must be even more difficult for Him to take away our free will, for if He did, all of existence may as well come to a stop.

Yes, G-d has bound Himself to us in some mysterious, inexplicable way. We can change the course of destiny, even for G-d.

This is the essence of prayer: We pray to G-d to change destiny. A person may be lying ill (G-d forbid), and we pray that G-d heal the person. Isn’t that chutzpah? Shouldn’t faith dictate that we accept G-d’s plan, whether we like it or not? No, that is not faith. Faith is the belief in G-d and, as such, the partnership between G-d and the human race. When we see pain we must cry out, not because we are weak, but because we are dynamic partners in the drama of life. We must pray and do everything possible to remedy the situation. “Yehi rotzon” we say – may it be Your will, we have the power to create/elicit a “new” Divine will and decree.

How much more so a tzaddik, who has the power of “tzaddik gozer Haokodesh Boruch Hu Mikayem,” G-d fulfills the decree of a tzaddik, and beyond that: “Hakodesh Boruch Hu gozer, tzaddik mevatel,” a tzaddik can abolish G-d’s decree!

Fully knowing that, G-d wonders whether He should reveal to Abraham His plan for Sodom. G-d knows that Abraham will challenge the decree and has the power to stop it. Abraham indeed challenges G-d, as the chapter continues in one of the most dramatic dialogues in history between a man of faith and G-d.

Yet, G-d decides that He will reveal it to Abraham, and let the drama begin…

This is also the meaning of the second verse: “The outcry against Sodom is so great, and their sin is so very grave. I will descend and see if they have done everything implied by the outcry that is coming before Me. If not, I will know.”

This verse is the basis of one of the most fundamental theological concepts in understanding the nature of G-d (as discussed in the most complex Chassidic discourses on this verse). The question is asked: Why does an omnipresent G-d have to “descend” to see whether Sodom has sinned?

Which leads us to the real question: Does G-d exist within our pain and suffering, or does He remain aloof, beyond it all?

Does G-d exist within our pain and suffering, or does He remain aloof, beyond it all?

The complex answer in brief: As transcendent as G-d inherently is of all experience, G-d chose to “descend” and engage Himself with existence as we know it, He chose to relate to and “enter within” our human experience. He does so by means of the spiritual spheres (“sefirot”) and the spiritual worlds of the cosmic order.

But tension remains. Tension between the “two” realities: the perspective from above (“daas elyon”), seeing things from the transcendent dimension, and the perspective from below, from the “inside (of experience) out” (“daas tachton”). Resolving this tension – integrating both perspectives – is the true story of life, the ultimate purpose of existence.

We are thus told of G-d’s “dilemma:” “Shall I hide from Abraham what I am going to do.” Both attitudes are legitimate. From the perspective above, perhaps Abraham does not need to be privy to G-d’s plans. But then G-d chooses to not hide them from him, and reveal them to the perspective below, and engage Abraham in a Divine/human dialogue.

[Indeed, this may also be the choice that Abraham had to make when he saw the nomads in the hot desert: To remain with G-d, in G-d’s “world,” or to enter into the world below and greet the guests. He chooses the latter, welcoming guests, which is greater than greeting G-d].

So, the challenge of pain and loss – and our endless debate on the topic – is actually meant to provoke a dialogue with G-d about our partnership. This is our right, indeed our responsibility – not to remain silent, but to engage G-d in the process.

This also sets the stage for the next dramatic event – the Akeidah, the binding of Isaac, in which we witness again the tension between heaven and earth, and Abraham is faced with the choice between Divine love and human love. But we are left with no time and space to continue. But I can refer you to my article of last year, Kill Me A Son.

We owe Abraham many tributes, not least among them the tribute of providing us with language to speak to G-d. If we ever have to challenge G-d we don’t need to create our own words; just use the words of Abraham, and you’ll have all the words you need.

Most of us read daily newspapers and weekly magazines. We follow current events in the news. We have many sources of information today.

By contrast, the story of Abraham took place 3766 years ago.

Tell me which is more relevant today?

Tags: Ishmael, holocaust, prayer, unity, Abraham, transcendence, destiny, arrogance
Posted in Weekly Parsha, Bereishit, Biblical, Abraham, Religion, Personal Life, Torah Personalities, Vayeira, Spiritual, Isaac, Torah, Personal Stories | 3 Comments »

Lech Lecha: Are You a Conformist?

November 6th, 2003

The First Commandment: Get Out Of Your Comfort Zone

Ah, comfort zones. How we need our comfort zones. How we are perturbed when our comfort zones are disturbed.

Try to get somebody out of his or her comfort zone. Do you think that you can be remotely successful?

Abraham’s story in this week’s Torah portion gives us much to think about comfort zones, freedom, conformity, subjectivity, religious dogma and more such “trivial” issues.

I just finished reading an interesting new book by Stephanie Levine, Mystics, Mavericks and Merrymakers (NYU Press, 2003): An Intimate Journey Among Hasidic Girls. It is essentially a study of Lubavitch teenage girls in Crown Heights, with the presenting question: What happens to a girl’s individuality and independent voice growing up in an ultra-orthodox Jewish community characterized by its rigid regulations?

The common stereotype is that any personal voice is squelched in an inflexible religious society. It was with this attitude that author Levine approached her subject as she began the research for her book. You may be surprised at her conclusions after she spent over a year as a “participant observer” living in Crown Heights, hanging out with and interviewing these girls. She basically concludes that the exact opposite is true: The girls in this community were freer, more self-actualized, more expressive and more in touch with the voice of their souls than their peers in the secular world.

By no means does the book portray a perfectly rosy picture. Yet, I found it fascinating that the author was able to perceive and appreciate the free spiritedness of the girls (a rare feat today indeed, with all the negative perception usually associated with anything orthodox). Yet, even more interesting, is her analysis for the reasons behind this apparent paradox.

Jonathan Mahler, author of the New York Times magazine article, Waiting for the Messiah of Eastern Parkway (NYT Magazine, Sept. 21 2003), would do well reading this book. Mahler’s linear and surprisingly simplistic piece misses the entire complexity and spiritually diverse nature that Levine captures in her book. (If you would like to receive my detailed critique of Mahler’s NYT article, please e-mail wisdomreb@meaningfullife.com and I’ll have my office send it to you).

Here’s a conundrum, if I may: If someone chooses, without external pressure, to follow a path that has already been tread, is this person a conformist?

What about someone who subjugates himself to the peer pressure of a free-spirited society – is he a conformist or not?

The answer obviously lies in understanding the meaning of conformity and freedom.

May I submit that despite the popular notion regarding religious obedience, conformity has nothing to do with the choices we make; it is all about the reasons that compel us to make these choices. In other words, it is not about the activity we have chosen to be involved in (the “cheftza” in Talmudic jargon) but about the person (the “gavra”).

It is like freedom. What is freedom? Many people would say that freedom means doing whatever you like. But that is a very simplistic definition. There are quite a few people who are indulging in whatever they wish and don’t necessarily feel free. There are others, who don’t do whatever it is that pleases them, and they feel entirely free.

Freedom is not about what you are doing, but why you are doing it. Freedom means that whatever it is that you do is not imposed upon you from without but is your choice from within. Running around all your life experimenting every which way, does not necessarily mean that you are free. You may be running out of fear, even panic, terrified of not being stuck in one (“dangerous”) place for too long. Who was it that sang “freedom is another word for nothing left to lose” and then tragically overdosed?

On the other hand, you may choose to sit and meditate in one corner for an entire day, and be completely free – because you made this choice without any external or internal imposition.

Now, returning to the conundrum. Choosing a certain path in itself does not determine whether the person making the choice is free. Because freedom is not about the path you choose, but why you choose it. If the path you choose is not due to imposition then it becomes your path. Similarly, as it would be absurd to say that a musician who “plays by the book” of musical notes is conforming to an existing structure. Indeed, a musician who, in the name of non-conformity, would refuse to use the musical notes that those before him have used, would be considered insane.

And this, inevitably, will also lead to an even more important point. The free person will not suffice with just walking on the same path that others have trod before him, but he will add his particular gait, his unique contribution. Not unlike a true musician who will play the same notes, even the same piece of music (composition), with his/her unique voice.

Ok, I know that some of you may argue that every choice we make is ultimately a result of many factors that have subjectively shaped our lives. Even free will itself can be debated. As one cynic writes: We must believe in free will; we have no choice.

Nevertheless, a very strong distinction exists between behavior driven by imposition and one that comes from an inner struggle that leads to an individual choice and commitment to follow a certain path. A conformist is someone who behaves a certain way because that is the way others behave. Often it’s someone who doesn’t want to “rock the boat” and likes the comfort zone of the conventional road (the road more traveled). Sometimes it may come out of pressure, fear of being different, acceptance and the like. A free person is not driven by fear, peer (or other such) pressure, but by the sincere search for truth. Epitomized by Abraham, as Maimonides defines him: “committed to truth because it is true.”

This is what Lech Lecho is all about. Abraham is told to leave his past behind – to get out of his comfort zone – all the subjective influences of his “land,” “place of birth” and “parents’ home.” Free yourself from the pressures and influences of your own subjective self-love, of your society and of your parents – and you will begin to find yourself, your true self.

Take Abraham, the first and ultimate revolutionary. He grew up in a privileged home and society, and yet chose to reject it all in search of truth. Abraham is even called “Ivri,” from the expression “m’aiver ha’nahar,” the other side of the river, because Abraham defied the entire world in which he lived. While everyone stood on one side of the river, Abraham crossed over and stood on the other side.

Of course you can chalk up his rebellion to some genetic drive within, and perhaps the need to make his mark on the universe. But the indisputable, underlying point is this: Abraham did not make his choices due to outside forces – familial or social – imposing themselves on him. Abraham independently chose to begin a new journey, never before embarked upon, and the world has never been the same since.

Recognizing Abraham’s non-conformity was relatively easy. He simply was not the product of any community – not even of rebels. He created his own community. Today, however, it is not as easy to discern a true independent voice amidst all the existing cultures. If someone, for instance, were to choose to follow Abraham’s path, join his community and live by Abraham’s standards, the argument can be made that this person is conforming to a time-treaded path.

But, in truth conformity is not as much about the choices you make as it is about what drives you to make those choices. Abraham gives us each the power to be non-conformists – to play the same musical notes that have been played before, but in completely new ways.

I once shared a billing with the author Chaim Potok. In his Friday night lecture he shared his life story. Growing up in a traditional Jewish home, his parents expected him to become a Talmud teacher. Instead, to their chagrin, he became a writer. During his tenure in Korea he began to question his faith. Potok’s personal struggles became the theme of his books, beginning with The Chosen. In the early 70’s, Potok continued, he was invited to go see the Lubavitcher Rebbe, but he refused. “I didn’t want to lose my objectivity,” Potok explained. “Had I met with the Rebbe in a personal, face to face encounter, I was afraid that his formidable presence would have slanted my views.” Instead, he compromised and came to one of the Rebbe’s public Farbrengens.

Sitting in the audience, I was taken by Potok’s comments. As Potok took questions following his talk, I stood up and asked him: “Dr. Potok, if you were invited by G-d to Mt. Sinai, would you refuse the invitation in fear that you may lose your objectivity?”

Potok and his wife, for that matter, were, understandably, quite offended by my question. After they blurted some words I couldn’t understand, Potok said, that had the Rebbe commanded him to come see him, he would have gone. “Clearly, the Rebbe did not want to impose himself upon me,” Potok speculated. “Lame answer,” I thought, but left it at that. (For the record, I later apologized to Potok in case I had said something inappropriate).

The next day, Shabbat day, was my turn to lecture. I decided to address the issue of objectivity that Potok had initiated the night before. In brief here is what I said.

“Dr. Potok, you were afraid to meet the Rebbe in fear that you may lose your objectivity. I must admit, that I did not have this fear, and I did meet the Rebbe and perhaps did lose my objectivity. I, however, must have a much stronger “yetzer hora” than Dr. Potok’s. Because even after meeting the Rebbe I still retained my free will and G-d knows how I have not been free of iniquity. So perhaps I didn’t lose my objectivity after all. I therefore commend Dr. Potok for feeling that had he met the Rebbe he would have lost his freedom and objectivity, and perhaps never transgressed again.

“But I will say this: Is Dr. Potok more objective than I am because he did not allow himself to be open to certain strong influences? Isn’t that just another form of prejudice? By not choosing to read certain books or listen to music in fear that they may affect or influence us do we become less or more objective? We all have our subjective experiences and reasons for making the choices we make, and everything in life can and does influence us.

“Objectivity is not determined by whom you meet and what you experience, it is not about what influences have affected you or which places you have traveled to. It is about what you do with those influences. How you allow them to inform and educate you. How you use them to transcend your subjective nature and generate objective energy.”

Not every revolutionary is a free spirit and not everyone living by defined rules is a conformist. Of course there are conformists in the religious world and there are free spirits in the secular world. But the converse is equally true.

Indeed, Abraham challenges us all to ask the question: Wouldn’t it make sense to say, that you are at your freest and can best express your truest self when you align yourself with the Divine inner parameters (what some may call “rules”) of existence?

Case in point: Exercising each day takes effort and discipline to follow certain rigid guidelines. Yet, by doing so we align our bodies to its natural rhythms and therefore allow the body to work at its best. To perfect his art an artist requires hours of training and discipline, and must follow a defined musical structure. Yet it is precisely this rigid discipline that allows him/her to perform with the highest standard of excellence.

So too in our personal, psycho/spiritual lives: True freedom is attained by discovering your inner self and allowing its rhythms to express themselves, without imposition from any force outside of your own true essence.

To achieve this self-discovery and freedom, the first and foremost thing we must do is Lech Lecho: Get out of your comfort zones!

Comfort zones may be more comfortable. But they are never more growthful. Yes, there is a time for nurturing, for being in a place, a home, where we can feel comfortable to explore, to just be. But the real challenge – and true growth – begins when we leave our comfort zones, when we go out and need to initiate and create on our own.

Think back in your own life: When did you accomplish most? While you were still at home, provided for by your parents, or when you went away from home for the first time?

The first commandment to Abraham rings throughout history, its voice speaking to each one of us: You want to find your true self, you want to reach your greatest potential, to be the best you can be – first you must leave your comfort zones, your biased attitudes, your previous contexts, your old patterns. Open yourself up to a new perspective, travel on new roads, lift your eyes and see new vistas.

Wherever you are in life, whether you have no absolute guidelines that direct your life, or whether you live by fixed laws that regulate every aspect of your day, each of us has the obligation of Lech Lecho: To get out of our comfortable habits, to cease conforming to the past.

Lech Lecho is not just about leaving a negative past or a bad habit; the trap of conformity includes conforming to old standards, even healthy ones! Even someone who follows every iota of Torah and mitzvot is warned not to fall into the trap of mechanical behavior, and stale mitzvot by rote. “Bechol yom yi’hiyu bi’aynehcho ka’chdosim,” every day you must see and experience a mitzvah anew, with fresh vitality. Every relationship, especially one with G-d, must be dynamic and alive. The Talmud tells us, even if one reviews his studies 100 times out of habit, he is considered as if he did not serve G-d because that is his conventional routine. When he reviews his studies 101 times, he becomes a true Divine servant (“oved elokim”); the one additional time demonstrates that he has grown beyond his own previous comfort zone.

The call of Lech Lecho – leave your past – resonates perhaps today more than ever. How often do we feel stuck in our lives? With the dizzying pace of modern life, accelerated technology continuously raising our standard of living, our comfort zones continue to widen, bringing with it a profound complacency.

If you want to change your life – and who does not? – Lech Lecho is the answer. You must shake up your life. Ok, shake up may sound too harsh. Let’s call it “shift.” You want change, you want growth, you want movement, you want freedom – you must shift your life into new arenas.

So in this week of Lecho Lecho, let us shake ourselves up, shake each other up, shake the world out of its reverie.

During this week we have special power to stop being conformists and become revolutionaries.

Afternote:

I just received the following e-mail:

“At 8:13 PM (New York Time) on November 8, 2003 – this coming Shabbat eve, when we read Lech Lecho – a geometrically perfect six sided (Star of David) configuration will appear in the sky, linking and balancing the energies of six astrological bodies; the Sun, Jupiter, Mars, Saturn, Chiron and the Moon. In addition, there will be an eclipse of the full moon at this time. The interaction of this significant planetary alignment at the moment of the eclipse combines to produce a powerful alchemical transformation offering the opportunity for both personal and planetary shifts in consciousness. The name that has been given to this particular energetic window of time is the Harmonic Concordance. It goes from November 5th through the 11th with the peak at 8:13 PM on November 8th!

“This Grand Sextile astrological configuration, accompanying a total lunar eclipse, has never before occurred in recorded history. This is an immensely powerful vibrational activation that many see as a major interdimensional gateway fulfilling ancient prophecies and ushering in a new activation of energy upon the Earth.”

This year the energy of Lech Lecho has a unique power to help us make our move and align ourselves to our higher calling.

Use it well.

Tags: self-discovery, conformity, Abraham, individuality, comfort, free choice, freedom
Posted in Weekly Parsha, Bereishit, Biblical, Religion, Abraham, Beliefs & Concepts, Lech-Lecha, Torah Personalities, Free Choice, Personal Life, Spiritual, Torah, Emotions & Psychology | No Comments »

Korach: Atzilut Unplugged

July 3rd, 2003

– In Honor of Gimmel Tammuz –

In this week’s Torah portion, Korach leads a mutiny against Moses. End of story: He is proven wrong and the earth swallows him and his fellow mutineers.

Why such a strange punishment? Is there no other way to penalize them? Indeed, we are told that the ‘mouth of the earth’ that consumed Korach was created at the beginning of time! (at the end of the six days of creation, on Friday at dusk). What makes the ‘mouth of the earth’ so important that it had to be formed at the outset of Genesis – waiting thousands of years for the day that it would open to ‘welcome’ Korach and his cronies!

This takes us back to Atzilut and materialism – the theme of the previous episodes in the last two Torah portions.

Korach did not arrive in a vacuum. Let’s put ourselves in his shoes. As a sharp man (a ‘pikach’) he was obviously closely following the discussions (debates) and events that came before him. He first heard that the people demanded meat. They were questioning the possibility of integrating G-dliness and the material world. Then Korach listened closely to G-d’s response – the revelation of Atzilut, which would bridge the two worlds of spirit and matter, of the Divine and the human.

Korach then witnessed the sin of the scouts, who challenged the very notion of being able to conquer a ‘land that consumes its inhabitants.’ Materialism is just too strong for us, they argued. Korach saw how they were severely punished for defying the very purpose of existence – to make a home for G-d in this lowliest world, in the world of the gross matter.

So now the stage is set. Here is a reenactment of Korach’s argument:

Korach: Ok, we now know that we cannot avoid the material world. On the contrary, we must engage it and transform it. We cannot escape into spirituality. Within the material universe is embedded the deepest spiritual energy and the highest level of the Divine Essence. Indeed, G-d Himself desired a home in this world.

So how do we tap into ‘meat’ and all material matter and release this powerful Divine energy? What options do we have? Let’s see: We cannot remain locked and insulated in synagogues and other spiritual oases. We cannot rely on prayer to G-d alone. He insisted that we enter the universe and use our own faculties. What else is there left to do?

We must – whether we like it or not – immerse ourselves into the material world and give it all we got.

So Korach argued: Why did you – Moses and Aaron – lift yourselves above all the rest of us? Is not the entire nation holy? Is not every one of us able to access G-d and our own inner spirituality to connect to G-d?

Strong argument there, Mr. Korach. Korach simply drew a logical conclusion from the events that he just witnessed. Had G-d told the people – ‘no, you cannot have meat,’ or had G-d in some way acknowledge that the scouts had a point when they argued that we cannot enter a ‘land that consumes its inhabitants,’ then Korach would not have made his case. But Korach clearly saw that G-d wants us to immerse into the material world, so he drew the next logical step, namely: We can and must follow G-d’s command and take on life, because we have all the power to do so. The exact opposite argument of the scouts.

The mere fact that you exercise leadership – Korach argues to Moses – demonstrates that not every person has the necessary sanctity and power to transform the universe. Which goes against the events we all just experienced with the ‘meat’ and scouts stories.

What was Korach’s error?

Yes we need meat, we need the material world. Ahh, but the meat has to come from Moses. And Atzilut does not mean that the lower worlds (all the way to the lowest stage of Asiyah) are G-dly. It means that the lower worlds could become G-dly if they allow Atzilut to connect them to the Divine.

What he apparently didn’t listen to closely enough was the consequence of indulging in meat consumption, which ultimately ended up choking its very consumers. Or perhaps Korach felt that he ‘knew’ how to overcome the challenge.

He also missed the point of Caleb and Joshua, who were nor seduced by the scouts’ arguments because they were connected to above – to Moses and to G-d (see last week’s article).

This explains the weird punishment of being swallowed by the earth. Ok, you think that that you can conquer a “land that consumes its inhabitants’ without the conscious connection to Atzilut. Here, look what happens to them: The very earth that you wanted to conquer ends up consuming you, exactly as the scouts had predicted. The scouts were wrong because instead of believing in G-d’s promise, they chose to question the entire premise of conquering the material, and they cowered in fear of the prospect. But Korach was equally wrong because he was arrogant in his confidence of being able to take on the world without the connection to a Rebbe, to Atzilut.

And indeed, from the very beginning of Genesis, the earth was endowed with this power and message, as if always reminding us:

“G-d has sent you to earth to transform it into a Divine home. But never, ever forget the pitfalls of material earth, the difficulties and cruelties of existential loneliness. Never forget how vulnerable you are to the seduction of material desires as a result of G-d’s concealment on earth. Do not succumb to the illusion promised by the temptations and pleasure of this world. Transform it, but never, ever join it. From the beginning of time I carry inside of me – the earth tells us – the power to instantaneously consume you should you ever make that grave mistake.

So, in this triad of events, Korach illuminates for us yet another dimension of Atzilut and its importance in our lives. Atzilut serves as mediator between heaven and earth, between the Divine and the human. The scouts erred by leaning to far toward the Divine side and disregarding the ‘earthly’ dimension of Atzilut; Korach erred by opting for the ‘earthly’ and losing touch with the Divine, ultimately resulting in being consumed by the very earth that he immersed in.

Korach’s challenge is our very own challenge today: Will the shrouds of our material existence cause us to lose sight of the Atzilut within?

This challenge is especially apropos people grappling with Gimmel Tammuz: Will Gimmel Tammuz be seen as a day when Atzilut was unplugged from us (G-d forbid), or will it challenge us to dig deeper and find Atzilut in deeper and newer ways.

Korach’s message is that Atzilut never can be unplugged; it is only we that can become unplugged, or more correctly, perceive ourselves as being unplugged, when in truth Atzilut is always plugged into us and we into it. Our challenge is to recognize and acknowledge the connection, and then reveal it and act on it.

Tags: Divine, transformation, scouts, Aaron, Atzilut, elevating the world, confidence, punishment, connection, materialism, spiritual and material, Moses, Divine dwelling, Divine energy, arrogance, meat, Korach, creation, human being
Posted in Gimmel Tammuz, Biblical, Weekly Parsha, Soul & Mystical, Months & Holidays, Beliefs & Concepts, Bamidbar, Torah Personalities, Korach, Exile, Spiritual, Torah, Tammuz, Moses | 6 Comments »

Nasso: Jerusalem Under Siege

June 12th, 2003

Years later, David bought the area to build the Holy Temple. Built by his son Solomon, the Temple stood for 410 years. Then the Babylonians made it their mission to conquer Jerusalem. 70 years later the second Temple was built by the Jews. 420 later the Romans destroyed the Temple and conquered Jerusalem. Then came the Byzantines.

Centuries later came the turn of the early Muslims to battle and occupy Jerusalem. The Crusaders captured it next. Followed by the Mameluks, the Ottomans and then the British.

Everyone, it seems, wants a piece of Jerusalem.

And the battle rages on.

A friend of mine in search of peace argues with me all the time.

“All the terrorist attacks and suicide bombings are happening because the Palestinian population cannot tolerate occupation. If the Israeli occupation were to cease, all the attacks would stop.”

But, “what if,” I ask him, “the opposite were true.” What if after conceding everything to the Palestinians, we discover that they are still unhappy and continue to wage war against Israel – this time, well armed and with a ‘state’ of their own?” What if that were to happen – how do we prepare for that possibility today?!

First he answers, “It will never happen. America won’t allow it, France won’t allow it. Saudi Arabia won’t allow it.” Oh really?! After I challenge him just a bit – that perhaps the world will not really care – he posits: “Israel is too strong. As a nuclear power no Arab country will dare attack it. And from a position of strength, Israel can afford to compromise.”

But “what if” that is not the case? What if they really want nothing less than elimination of Jewish control – what a terrifying thought? Why is this option not discussed or even considered? Does no one really believe in the ‘remote’ possibility that the Palestinian/Arab world will simply never be satisfied, no matter what concessions are offered?!

Or has wishful thinking taken over? Are people perhaps afraid of the possibility that this may actually be a ‘religious war?’

I recently heard a statement from a spokesperson for some ‘Jewish organization’: “The solution to all the problems in the Middle East is contingent on one thing: WE MUST TAKE G-D OUT OF THE PICTURE!” That is an exact quote.

Over a billion Christians think it is a religious war. Over a billion Muslims think it is a religious war. Are they all wrong – and the only ones right are the minority of liberal secular thinkers, who are trying to convince themselves and everyone else that G-d has nothing to with this? Or even worse – that G-d is the cause of the problems?

Actually, it seems quite ‘logical’ that if we were to eliminate G-d from the entire picture, no one would have reason to battle to the death? After all, without a G-d in the picture there are no absolutes, no unwavering convictions and principles, nothing really worth fighting for.

Sounds delightful.

But I guess life is not logical. Nor is history. Nor are billions of burning passions – misplaced or not – fighting for a piece of the Divine.

I remember a conversation I had with an editor of a major news outlet. He told me – off the record – that his editorial roundtable is dominated by liberals [and he added: liberal Jews], who insist that religion and faith are a throwback to ancient habits, and don’t deserve center stage. He didn’t say as much, but I gathered from his words that they believed that their role as journalists is to educate and enlighten the masses to move away from the past and embrace the forces of modern society as the ones that truly shape our lives.

Whenever he would suggest a cover story on, say miracles or angels, the editors would nix the idea. So one day he suggested that they conduct a national survey: How many Americans believe in miracles, and how many believe that a miracle has happened to them. The editors insisted that the numbers would be minimal. They conducted the survey, and were quite surprised by the results. 85% of Americans believe in miracles, and 75% believe that a miracle has happened to them.

The editors dismissed the results, arguing, with dripping condescension, that the numbers were dominated by the Bible Belt and Mid Westerners, who didn’t reflect the progressive free-thinkers of New York…

Is this a conspiracy against G-d? I would put it this way: There is no question that over the last few centuries the image of religion has been tarnished, the name of G-d blackened. But it is not actually G-d that has been blacklisted; it is the way G-d has been presented to us. In other words: Our educators, clergy and parents have offered us a god that is not worth following.

When science challenged and then rejected the backward beliefs of religious fanatics it was actually going to war against false religions and insecure, narrow-minded people masquerading behind faith.

When Nietzsche writes that ‘god is dead’ many are unaware of the fact that he was actually saying: The ‘god’ you have given us is dead. Why? Because he never was alive in the first place.

Rabbi Levi Yitzchak Berditchever (l’havdil) said it best to a self-proclaimed atheist: “The god you don’t believe in I also don’t believe in.”

But wise people don’t ‘throw out the baby with the bathwater.’ Just because corrupt clergy and false authorities offered us a counterfeit G-d doesn’t mean that G-d – as the true Higher Reality and Essence – is false. It just means that our search for G-d and journey toward truth will be that more difficult, having to overcome our distorted stereotypes.

True people of faith don’t use G-d as a crutch; for them G-d is the domain of the open-minded free spirits. For them freedom is actually not possible without G-d.

But this attitude, of course requires a new appreciation – or actually, the original understanding – of G-d, as He was experienced by the first Divine men and women and history.

So, what if we were to find out that the Middle East is indeed in the midst of a religious war – and one that is threatening the entire world? What if this really is about G-d?

And what if this is the essence of the battles raging over Jerusalem for thousands of years? What if?

This is the question I pose to my liberal, peace-loving friend – and to the liberal, peace lover inside each of us.

This is also the question that I pose to the skeptic inside all of us. What if?

And if it is about G-d, is there any other solution to the battle than finding the true G-d and finding out what He wants from us? And if we don’t, will we be able to stop the battle?

What if?

Let’s not forget Pascal’s wager: I’d rather live a meaningful life and find out that there is no G-d, than to live a meaningless life and find out that there is a G-d.

Tags: siege, Holy Temple, religion, Middle East, war, corruption, King Solomon, purpose of life, politics, Israel, Jacob, Jerusalem, truth, G-d, Abraham, journey, liberalism, King David
Posted in Weekly Parsha, Naso, Soul & Mystical, Israel, Religion, Bamidbar, Social, Spiritual, Torah, Current Events | No Comments »

Bamidbar: Whatever

May 29th, 2003

An articulate friend called me the other day. Usually I allow him to ramble to this faithful sounding board that I so aptly become. I don’t need to listen to his words as much as I need to be sensitive to his feelings. But this time something struck me, something was different. In addition to the prerequisite “y’know’s” I have become accustomed to, his words were peppered with a new word: “Whatever.”

I actually counted: In a ten minute conversation he used the words “y’know” at least 15 times (I may have missed one or two), once every 12 words. And “whatever” cropped up 17 times, once every 10 words.

Y’know. Whatever.

I then began noticing that this meaningful word has recently become part of countless dialogues.

Someone describes a thought. “I went to a party. Met a boring person. Whatever.” I ask: So what happened? Response: “Whatever.” I want to know. Really. Whatever.

So why are you telling this to me, if it doesn’t really matter? Whatever. Let’s move on.

I am reviewing a document with a writer. He tells me that he disapproves of an editor’s deletion. Then he adds, you guessed it, whatever.

What ever is going on? What does “whatever” mean?

Language is either a barrier or a channel. Words either obscure our true thoughts or express them.

Language is either a barrier or a channel. Words either obscure our true thoughts or express them.

Your words are a reflection of your state of mind. “Whatever” may just be an expression of a person’s  insecurity, or fear of disapproval of his thoughts, that prevents him from finishing a conclusive thought and creates a need to leave a “back door open” called “whatever.”

And “Y’know’ ain’t much better. “I want you to invest in this business of mine, it’s a great opportunity, y’know, many potential customers.” No, I don’t know! Convince me. Y’know” can be another manifestation of insecurity.

Like a verbal security blanket: You have no confidence in your words, so you use a word — “y’know,” “whatever” — as a crutch to lean on.

A friend once declined a favor I requested of him. He explained: Because I can now say no, you know that when I say yes it really will mean yes. I never felt so good being denied. We tend to have a fear of discomfort and saying no even when we really feel no in our hearts. How often have you gotten yourself into trouble by avoiding to decline at the outset? How much anguish could have been avoided had our intentions been clear in the beginning?

So, now we have discovered a new word to buffer the discomfort: Whatever? Which literally means: that the conclusion can go either way.

Think of it this way: You fall in love. Propose marriage. And then you get the reply: Yes… whatever. Better yet: whatever without a yes.

“Whatever” is not just lazy thinking, it is plain mediocrity. Not to say that those using the word are mediocre. Rather, the prevalence of the word symbolizes a deep erosion of inner confidence and value of our instincts. Sort of a collective mediocrity has crept into our lives. A communal resignation is simmering beneath the surface of our battle scarred lives, inundated with images we are asked to buy into.

So begin counting: how many times do you use “whatever” in your conversation?

Perhaps the “whatever” epidemic is a wake-up call that the time has come to begin rebuilding our inner selves. To reclaim our self-confidence, to discover our inalienable sacred self — and communicate it.

So, whatever you’re doing, even if y’know where you’re headed, take a moment and transform your “whatever” into substance and “y’know” into focus.

What’s my point?

Whatever…

Tags: confidence, insecurity, words, language, the art of speaking, psychology, speech
Posted in Weekly Parsha, Bamidbar, Soul & Mystical, Personal Life, Bamidbar, Spiritual, Torah, Emotions & Psychology | No Comments »

Behar: How Do I Find a True Rabbi? Part 2

May 14th, 2003

Divisiveness & Love, Part 2

Editor’s note: This is the 2^nd of a two part series addressing the issue of Rabbis and their role in fostering respect or, G-d forbid, divisiveness in our communities (For last week’s article, see Love and Education).

This message is particularly appropriate in these Days of the Omer (the present period between Passover and Shavuot) which are marked by the tragic epidemic that struck 24,000 students of Rabbi Akiva for ‘not treating each other with respect’ (Talmud, Yevamot 62b). In response to and as a form of tikkun (repair) of the wounds of dissent, we double and triple our efforts in these days to act with unconditional respect and love for each other. We also work on refining our own character during these 49 days of Omer, each day corresponding to another one of our 49 (7×7) emotional attributes.

Perhaps the greatest challenge facing us today is divisiveness. Splintered families, fragmented communities, national, racial and cultural rifts have all become the norm of our age. Not to mention the split within our psyches.

Has it always been this way? Difficult to say. Comparing generations is always a tricky endeavor, because each generation tends to see its problems in the strongest light. Distinctions of time and place also contribute to the difficulty of making accurate comparisons.

One thing is for sure: Prosperity and comforts tend to intensify the divide between people. Oppression of a people has the power to unite them. It elicits their vigilance and fortitude. It forces a crystallization of values and standards. However, when people live in peace and comfort, natural apathy seeps back in, creating (or exposing) deeper schisms between classes, families, communities and individuals.

The Jewish people are a perfect example of this. Oppression did not allow them the free time and luxury to fight with each other, especially over petty matters. Unquestionably, there were many disagreements among Jews throughout history. Yet, a ‘comfortable divisiveness’ – one that becomes structurally solidified as an integral part of society – is a modern phenomenon.

Here is not the place to discuss the ironic paradox, why human comfort should cause more separation and misery, but the facts are the facts. I am not advocating a return to oppression (G-d forbid), but rather pointing out the challenge of freedom and prosperity.

What follows below is an account of one of the most defining moments in my life that allowed me a glimpse into the ‘establishment.’

It happened a few years ago. I was invited to sit on a panel discussion at Touro Law School in Huntington, New York. The discussion was about some of the principles of Jewish faith including a dialogue on Moshiach and redemption (geulah). My co-panelists were two other Rabbis, one Orthodox and another Conservative. From the story you will see why I don’t call myself an ‘orthodox’ Rabbi. Our mediator presented ten questions on the given topics to all three of us and we all responded to them in a cordial way.

After we finished answering the mediator’s questions, the audience was invited to ask their questions. We were in an auditorium filled with maybe three, four hundred people. A woman stood up in the back of the room and asked the following question. “I speak on behalf of the largest segment of Jews today, the 90% of the Jewish people who are assimilated and unaffiliated with any type of denomination. Some of us question the existence of G-d, many of us don’t go to any synagogue. Many are disappointed in their religious leaders and others are just plain apathetic. I want to know this: you Rabbis all talk so eloquently about a final redemption and a world that will be driven by G-d and spirituality in the quest for divine knowledge rather than material pursuits. I want to know what will happen to myself and 90% of Jews today who are totally non-observant and not committed to any mitzvahs or any of the Torah laws, what will happen to us if Moshiach were to come tonight?”

“Oh man, pretty good question,” I say to myself.

The order of response was first the orthodox Rabbi. He said four words: “G-d will have mercy”… Subsequently, a resounding ‘boo’ arose from the entire crowd. Clearly they were not satisfied with his answer and found it condescending. This was not exactly a reverent audience, you can imagine, so they didn’t mind booing a Rabbi. That’s what he said and that’s how they responded to his answer.

Then came the Conservative Rabbi’s turn. He actually turned to me and said, “yes, I have the same question Rabbi Jacobson. What will happen to the unaffiliated?” The crowd laughed. That would have been bad enough, but then he added the following. His voice dripping with cynicism, he said that he once heard in the name of one of the Torah leaders and scholars of the last generation (I won’t mention the name), that the Holocaust was G-d’s punishment of the Jews for breaking Jewish law, particularly those in central Europe, France and Germany (where the reform movement was born, etc.). And the Rabbi went on to list how every atrocity perpetrated by the Nazis was a result of another broken commandment. Their hair was shorn was because they didn’t cover their hair, their arms were hurt was because they didn’t put on Tefillin. Children were killed because they weren’t born in purity, etc. etc. “And so if the Messiah were to come tonight,” the conservative Rabbi turned to me and asked, “Is that what you believe will happen to 90% of the Jewish people, the people that don’t keep the Mitzvot, will they experience another holocaust?”…

His words were chilling — he had succeeded in unsettling the entire crowd and getting them riled up. A profound tension filled the air.

There are questions and there are questions. This woman’s question was one of those moments of truth. Because ultimately her simple question touches the heart of all of Judaism; it exposes what we really believe, it touches us all. And the Conservative Rabbi’s unnerving remarks only helped accentuate the issues at hand.

I must tell you that this was one of the most powerful experiences in my life. Imagine the scene of 400 stunned people sitting there waiting for my response. I sat there on the podium under those glaring lights, getting hotter under the collar. A thundering silence filled the room. Clearly, this question went straight to people’s hearts. The question was provocative but to the point. And how?

As it came my turn to speak, every second turned into an hour. Frankly, I had no idea what I was going to say. One thing was for sure. I was not going to get away with some evasive cliché or humorous answer. This was a real moment of truth. Sometimes your entire life training is to prepare you to answer this type of question. I knew that my response – especially in context of the other Rabbis… what shall we call it? — could make it or break it for hundreds of people.

So, what does one do in a time like this? You pray that G-d put the right words in your mouth. I thought to myself: How would Moses, the Baal Shem Tov, the Rebbe – all the true Jew lovers – what would they say to this question? What would G-d Himself say to this woman?

I prayed to G-d to put the right words in my mouth. I took a deep breath and here is what came out of my mouth:

“One of the Rebbes once said that if you are asked a question and you don’t have an answer you should tell a story and if that doesn’t work you should sing a song. I will try to tell a story and I hope this story answers your question and I won’t need to sing.

“In the 19th century there was a Rebbe that lived in a town in Russia, a great Rebbe, mystic and scholar, and very well respected. One Simchat Torah in 1887 the Rebbe spoke about the great virtues of simple folk. He spoke very highly about their special stature, and how they are in some ways even greater than the scholar and pious person. These were not just words. Among the Rebbe’s close acquaintances was a secular, non-observant Jew. He was neither a scholar nor very pious, but the Rebbe spent serious time with him.

“Following the talk, one of the elder Chassidim came to the Rebbe and asked with respect. ”The Rebbe encourages us to ask questions, so I have a question. While I understand that a simple person has certain virtues, yet the way the Rebbe described it seems somewhat ‘stretching it.’ I respect the Rebbe’s choices but how is it that the Rebbe can justify spending so much disproportionate time with this fellow who is neither a scholar nor a pious man, when so many of his students and followers would give their lives to spend just a few minutes with the Rebbe, for wisdom, for inspiration.

“Knowing that this Chassid was a diamond merchant, the Rebbe asked him to bring several diamonds of different values so that he (the Rebbe) could choose the most precious one of the lot. It was a strange request but when the Rebbe asks, a Chassid complies though he didn’t know what the Rebbe was getting at. He gathered several precious stones of different values and placed them before the Rebbe. The Rebbe chose the largest and brightest stone and exclaimed: “this is the most precious of the lot – am I right?!” The Chassid didn’t want to contradict the Rebbe so he remained quiet. But after the Rebbe insisted, the Chassid said, “well, that is not really the most precious one.”

“But the stone looks so beautiful and large” asked the Rebbe. The Chassid replied, “With all due respect Rebbe, you need to have a trained eye. The naked eye cannot tell the value of a stone, the cut, color, clarity and carat.” The Rebbe smiled and said to him, “With all due respect, if that is the case with stones, how much more so with neshamot, souls. The value of a soul is not what meets the eye, you need to have a trained eye, the naked eye can’t tell anything about neshamot.,” The Rebbe was telling him that he cannot judge the value of people.”

After telling this story, I continued: “There is no human being in the world that can measure souls because souls are not man made, they are divine. Therefore only G-d knows the true nature of our souls, we humans don’t. I don’t know whose neshama is greater, whether it is yours (I pointed to the woman) or mine or someone else’s, or this orthodox Rabbi’s or this conservative Rabbi’s or anyone else in this room. Not only don’t I know, but it doesn’t even matter. It is not our business to know, judge or measure the value of souls. If we had to know the nature of the soul, we would have been told. It is not our job and function to know. The fact is that we all have neshamot and we do not know whose is greater. Sometimes the one with the greatest challenges is the one with the greatest soul.

“We know very little about a soul and its journey. Remember, none of us chose to be born into the families that we were born into. Why for instance, is one child born into a healthy, nurturing home, and another child is born into a dysfunctional, abusive home? Why is one child born into a home which provided the child with a strong spiritual education, one that offered a proud and educated Jewish influence, and another child is born into a home that provided no education, or a very negative and illiterate one? These are part of G-d’s mysterious ways and only G-d knows the answer to these questions. One thing is for sure: Each soul is pure and holy, and no one has the right or the knowledge to know the level of a soul. We cannot judge anyone, because we don’t know all the forces that have shaped their lives.

“None of us chose to be born into the families that we were born into. I didn’t choose my parents and the education and level of observance they provided me. You didn’t choose your family, and the 90% of the unaffiliated Jews that you described also didn’t choose. It is all driven by Divine intervention, G-d chooses. In other words, the type of education, the kind of family and environment that we would be exposed to is totally not up to us. We therefore cannot judge people and measure them.

“The only thing we could measure – even if we had that right – is: what did you do with the abilities and opportunities that were presented to you?

I continued:

“One step further. It says in holy books that Moses was shown all the generations to come. Moses is the first and greatest leader of the Jewish people, their ultimate shepherd, ‘roeh Yisroel.’ Before he passed away, G-d wanted to show him the future generations so that he would have nachas (pleasure) to see how they would thrive under all circumstances. Of all the things he saw what impressed Moses most was the effort and commitment of the last generation. The Torah tells us that Moses is the humblest man that walked the face of this earth. Why was he so humble? He was humble before our generation. When he saw this generation – one so assimilated, so secular, a generation that grew out of generations who suffered so much – and yet there are Jews trying to connect to G-d, that humbled Moses. This one tries to keep a Shabbos, this one tries to light a Shabbos candle, Yizkor on Yom Kippur, whatever. That humbled him.

“You know why? Because Moses’ generation was ‘enlightened.‘ They all witnessed and experienced miracles. The exodus from Egypt, the parting of the sea, revelation at Sinai, forty years of miracles in the wilderness and yet they were far from perfect. But this generation did not see miracles. It is a generation that has every reason to deny G-d. A generation that followed the holocaust and before that, the pogroms in Eastern Europe, the Cossacks, and before that the Inquisition and the Crusaders. On and On, you name it – and still, there are people walking the streets of New York or Bangkok, Melbourne or Stockholm, Tel Aviv or Capetown, wherever it may be, and are aspiring and trying – that humbled Moses more than anything else.”

Then I concluded:

“I don’t know much more than you do, and I don’t understand it all on a cosmic level, but in reply to your question, I can say this: I was taught by my Rebbes that if Moshiach is to come tonight, all of us, including the 90% unaffiliated will march with him. Indeed, people with the greatest challenges will march first – being the ones that made Moses humble. If Moshiach comes tonight, by tomorrow morning you and every person on this earth will recognize that Mitzvos and Torah is the healthiest and best way for a person and a Jew to self-actualize and to live up to their divine calling and their highest potential.”

There was silent hush in the room after I finished speaking. I felt a very strong emotional reaction coming from the crowd, a powerful surge of electricity that was felt across the entire room. People were crying and the woman who asked the question came over to me in tears. It was amazing, beyond description. I was deeply moved and never forgot that evening.

I sincerely say this with all humility – because I know that my answer was not my own. I truly feel privileged to have a Rebbe who taught me how to answer this question. Without that I honestly believe that I would have had the same blank response as the other two rabbis did.

I must admit that I felt proud at that moment, and every time I think about that evening. Not arrogant pride, but blessed pride. A pride that is mixed with deep sadness, because right here before my eyes I saw both the tragedy and blessing of our times. These two so-called Rabbis could not answer this earth shattering and life-defining question. If they cannot answer such a fundamental question, what are they doing to their constituents?! Without the basic understanding of the soul, are they truly able to foster love and respect for people that are not like themselves – people from other communities, people who may dress and behave differently, people who may go to other synagogues, unaffiliated Jews and so on?

The reason they could not answer the question is because they never learned about the neshama – the soul. They may know much about the Torah’s laws and dictates, but not much about the human spirit. The reason I was able to address the issue was not because of my innovation or creative skills, but because I was taught these principles. The indispensable value and sanctity of every individual soul – despite its challenges and opportunities – is the most fundamental principle in Judaism. This is what Torah is all about; everything else is commentary.

G-d created the neshama. Each human being has a soul that is created in a divine image and all of us are trying our best through the information we have and through study and commitment to live up to it. Without knowledge or awareness of every soul’s value, there is no way that we could find ways to love each other unconditionally. The mitzvah of “love thy fellow as yourself’ is only possible because we have souls that unite, and we are not just bodies that divide.

And this is precisely what is lacking today in our education system, including the education of many of our Rabbis. This is one of the reasons that I struggle with the title “Rabbi” and “Orthodox.”  Because these names are labels that either don’t mean anything, or even worse. I don’t want to be stereotyped because of the behavior or ignorance of many so-called “Rabbis.”

We all are essentially souls of G-d walking around in material bodies. Titles are not that important, especially titles that become bureaucratic and tend to obscure the truth.

Those two Rabbis were very nice guys. The fact that they couldn’t answer the question was not due to their own fault. They were never taught this information. Even if they were aware of the concepts, for them it was only a concept, not a viable reality. And without knowing the reality of this fundamental principle, how could they ever communicate the message of Torah to the unaffiliated 90% (or whatever number it is) of the Jewish people. The answer is they don’t communicate it! They may communicate it to the other ten percent, their constituents, but this inherently creates an immediate separation between ‘us and them,’ so to speak, between this group and that group, because there is no spiritual common denominator between different types of Jews. Everyone is going their own way, completely oblivious that we are all interdependent souls, and each of us is incomplete without the other souls.

I repeat again: The only way to bridge and unite diverse people is through recognizing the sanctity and indispensability of each individual soul, regardless of background.

Last week I wrote about a foolproof method to determine the status of your Rabbi by asking him for his sources. In the same vein, if you want to have a good understanding of any Rabbi – and for that matter any scholar – ask him this woman’s question: What will happen to the people who transgressed when Moshiach comes?

Let me conclude with the following words: There may be no perfect rabbis today. There may be no perfect synagogues and communities. However, G-d tells us that he does not ask us to accomplish our mission without giving us the abilities to do so. We have everything it takes to fulfill our calling. Therefore, we clearly have the power to search, discover and recognize the appropriate Torah authorities and mentors that will assist us in our life journey.

Remember, we are all in the same boat. We all face challenges of people not living up to the standards of their belief system; we all have experienced hypocrisy and the inevitable disappointments. But we also have been given strength to face these challenges, and we do not come alone. We are like ‘midgets’ that stand on the shoulders of ‘giants’ – all the generations that come before us. With this enormous accumulative power we have within ourselves the ability to face corruption and not become victims. Indeed, to actually transform the corruption and hypocrisy.

What each of us has to do is find the best people around us, ask the right questions, have the courage to ask them, and always remember that each of us, even Rabbis, are an indispensable musical note in a grand cosmic composition.

Tags: absolute truth, Jewish history, story, soul, Divine, redemption, Jewish nation, teachers, life, Moshiach
Posted in Weekly Parsha, Baal Shem Tov, Soul & Mystical, Religion, Beliefs & Concepts, Vayikra, Modern, Torah Personalities, Personal Life, Exile, Moshiach & Redemption, Spiritual, Torah, Emotions & Psychology, Pain & Suffering, Rebbe, Behar, Personal Stories | 1 Comment »

Emor: How Do I Find a True Rabbi? Part 1

May 8th, 2003

Love & Education

Editor’s note: The Days of the Omer (the present period between Passover and Shavuot) are marked by the tragic epidemic that struck 24,000 students of Rabbi Akiva for ‘not treating each other with respect’ (Talmud, Yevamot 62b). For this reason we don’t perform weddings during this period.

In response to and as a form of tikkun (repair) of the wounds of dissent, we double and triple our efforts in these days to act with unconditional respect and love for each other. We also work on refining our own character during these 49 days of Omer, each day corresponding to another one of our 49 (7×7) emotional attributes.

Accordingly, this week we bring you part one of Rabbi Jacobson’s response to a question that many of us ask regarding love, respect and the way we treat each other. The question is compounded in context of Torah scholars and Rabbis who are embroiled in discord. Rabbi Jacobson discussed the topic in a lecture he delivered in connection with the Torah portions of these weeks, Kedoshim and Emor, which also address the issue of love and education. Part two will be sent next week.

Question: With a plethora of spiritual options out there, how can I know what Rabbi and synagogue to choose for myself? One Rabbi tells me that the other one is a sham, the other one tells me that the first one is a lowlife. A third one tells me that both of them are in it for the money. Pray tell, how does one navigate among the multitude of paths being presented today?

To boot I am constantly reminded of my ignorance. Having never gone to yeshiva and never formally studying Judaism I have no way of knowing which Rabbi is authentic? Many of the Rabbis I meet tell me that I have to defer to them as authorities. But I am then presented with the conundrum: How can I decide who is the right authority when each ‘authority’ invalidates the other?

What is a lost soul to do?
—

Dear LS,

Thank you so much for your question, and especially about a topic so critically important, one that really needs to be addressed today. For some reason many people don’t have the courage to ask these direct questions, or they are silenced when then do. It’s quite refreshing to hear someone ‘put it the way it is’ and perhaps expose the ‘emperor with no clothes.’ I appreciate your candidness and I will try to reciprocate.

First of all, I empathize with you profoundly. I have met far too many people who are disillusioned precisely by the confusion you describe and by the divisiveness amongst Rabbis, synagogues and denominations. Almost everyone out there claims to be an authority and so many just simply contradict each other!

Allow me therefore to address your question from two perspectives. First, regarding the criteria in searching for a Rabbi. Second, regarding divisiveness.

I would like to begin by expanding on your question. Since the Torah is Divine, what did G-d have in mind for us to do when we are faced with the dilemma you describe of choosing the appropriate Rabbi, teacher and authority? The issue at hand is obviously not just about a Rabbi; it is about any teacher you choose. How do we know whom to trust as the right and truthful educator?

By no means is this a minor question. If we don’t know whether our teachers are authentic, how can we ever know whether the information they impart is true? In other words, all our knowledge seems to be dependent on people (teachers, parents, clergy etc.), who, with all their flaws and subjectivity may be feeding us distortions and personal opinions, rather than objective truth. And these so called ‘authorities’ themselves may be victims of the ‘teachers’ before them!

No wonder so many people have simply drifted (or ran) away from all types of ‘authorities,’ especially those claiming a monopoly on absolute truth…

Reminds me of the new constituent who approached his Rabbi. “Rabbi, I hear that the Torah contains the absolute truth, will you teach it to me?” “Of course,” the Rabbi answers. “How much will these lessons cost me?” asks the constituent. “No cost,” the Rabbi exclaims. “How can I charge you for the Torah which G-d gave us for free?!” The man is impressed. They get together to begin the first class. They open up a Torah (Chumash), which is all in Hebrew, and the man cries out: “I don’t read Hebrew. I can’t understand one word in this book!” To which the Rabbi replies: “Hebrew lessons will be $2000”…

What then is G-d’s plan for us: How does He allow us to discover the truth amongst all these unknown pitfalls and uncertainties? What value does the Torah have as a blueprint for life, if we are dependent on fallible human beings to understand this blueprint?

G-d had to somehow and somewhere have built in an ‘immune system’ into the Torah that would allow it to protect itself from con-artists, exploiters, abusers and plain ignoramuses (the list, of course, goes on).

And indeed He did. The Torah itself tells us the nature of truth, Torah and the criteria for a Rabbi and authority.

The Talmud tells us, that each of us was taught the entire Torah in our mothers’ womb. Just like our bodies grow through pregnancy and go through their developmental stages, so too our minds and souls develop during these nine months. Modern medicine knows a little about the fetus’s physiological development, the Torah teaches us about its psychological and the spiritual development. Upon birth we were made to consciously forget, but the truth remains etched in our unconscious psyches. When we discover a truth in our lives – when we are educated and taught wisdom – the truth resonates, because we already have it inside ourselves; it was just concealed beneath the conscious layers of existence.

Truth, in other words, is not owned by anyone. Not by teachers, not by Rabbis, not by scientists. No one has a monopoly on truth. G-d’s truth is planted into all of existence and ingrained in our psyches. We have both the truth within us as well as the tools to discover it. A good teacher is one who helps us cut away the weeds and uncover the flowers within.

Education, in other words, is not so much about imparting information than it is about discovering our inner wisdom. Not so much about educating, as it is about un-educating us from ignorance and bad habits that impede the way to recognize the inner truths within ourselves and others, within life and existence.

Following this line of thought let us now go back to the search for a true Rabbi.

The Torah actually tells us the criteria of a true Rabbi:

1)       Mastery of Torah knowledge.

2)       Formal ordination from a Rabbi who too was ordained by a Rabbi before him. In effect, every rabbi receives his ordination (“ish me’pi ish”) in an unbroken chain all the way to Moses.

3)       Apprenticeship under the guidance and tutelage of an established rabbi and expert in the particular field of law in which the Rabbi will officiate.

And above all – the one least mentioned and least known:

4)       Yirat Shomayim – fear and awe of Heaven. Absolute humility in face of G-d. A Rabbi is not an administrator or a fund-raiser, not merely a nice guy with charisma, not even an educator or a mentor; he is a G-dly man, a ‘soul doctor’ if you will, interested only in bringing G-d’s will and wisdom to others.

The most vital credential of a true teacher and Rabbi is humility: the humble recognition that these truths are not his own; they are G-d’s. The Rabbi, the teacher, the authority has to brutally ensure that not one iota of ego gets in the way of his teachings. Before rendering a legal decision, a Rabbi must feel like ‘a sword is hanging over his throat,’ the Talmud says.

Now, you may ask, how can one tell which Rabbi fits these criteria?

Let me suggest a simple foolproof test, which has been proven to work time and again.

If you hear a rabbi – or some other religious authority – say something that doesn’t sound right to you, ask him respectfully the following question, preferably in private: What is the source for the statement you made?

You will find Rabbis answering three different types of answers.

One will say or imply with his body language: “What right do you have to ask me that question? Who do you think you are? I – I am the Rabbi; you are just a simple ignoramus!” Some rabbis may not use these exact words, but this will be their condescending message. More compassionate Rabbis will patronize you instead of insulting you outright. This first category will not allow you to challenge them.

A second answer: I don’t really have a source. It’s my own idea and innovation.” (Some will proudly add: Don’t you find my thoughts brilliant?”)

The third answer: The Rabbi will humbly listen to you, and politely answer: “Here are my sources. Chapter and verse. This is how I interpreted a particular source based on the following commentaries. Here is where I added a certain point, based on the following logic.” In other words, he will show you all his sources and allow you to retrace his logic and process.

I believe that there is no need to tell you which answer is the only one acceptable by Torah standards.

The Torah tells us that a true Rabbi must be able to verify his sources and answer the question:

“Mi’haychon dantuni.”

Or, what is your source for your judgment of me? He has no right to get angry at that question or feel any personal affront. If he does, he should go get another ‘job.’

Indeed, legitimate Rabbis and Poskim, without waiting to be asked, will include in their legal renderings (‘piskei dinim’) a list of sources and precedents that substantiates their rulings.

Only the teacher that demonstrates humility – subjugates his person to the teachings (not vice versa) – is the one that earns the right to be your true teacher and authority, one that can motivate you and demand of you. All others may impart information, even of vital importance, but you can never trust whether you are getting ‘their truth’ or truth’s truth.

By no means does this suggest that every layperson is equal to a Rabbi and that everyone is an equal authority. On the contrary: Sincere humility – not just brilliant erudition – earns a true Rabbi and teacher the right to be an authority. Laypeople have the right to question with respect and deference – but this questioning too must not be out of arrogance or a need to reject authority in order to justify one’s own position. It too must be done with humility – the humble and sincere search for truth, and for the true authority that can convey truth.

Needless to say, a Rabbi of this caliber will exude only love. He will educate with an attitude that is warm and non-judgmental. His words will resonate with his listeners and students. In his words they will feel G-d’s presence, not his (the Rabbi’s) presence. The words from his heart will enter their hearts.

After all, even a Rabbi and teacher is commanded (in last week’s Torah portion):

“V’ohavto l’rayecho komocho.”

Love your fellow as yourself.

Try out my little test with different Rabbis. Ask them for their sources, and let me know what you discover…

*** *** ***

This message about the nature of true education is also alluded to in this week’s Torah portion, which begins with the words “Speak…and you shall tell them.” Our sages associate this commandment with the obligation of education. The redundancy (“speak” and “tell them”) informs us:

‘To caution the adults concerning the children’ (Talmud Yevamot 114a. Cited in Rashi’s opening commentary to this week’s portion)

The Hebrew word used here for ‘caution’ – ‘lihazhir’ – shares the same root as the word ‘zohar,’ meaning “radiance.” This teaches us the fundamental ingredients of true education: Caution suggests a superimposed warning from without. To radiate implies a resonance from within. We must not merely caution our children and students but we must radiate for them. ‘Speak’ to your children and warn them of all life’s dangers, but do so in a way that ‘you shall tell them’ and radiate from within the inherent beauties of life.

Discipline is a most necessary component in the education. An unshaped and impressionable child needs direction and guidance to grow into a healthy and virtuous adult. Discipline helps avoid the pitfalls and traps of our own selfishness. Yet, how often do we witness – and how many of us have been hurt if not damaged – by discipline devoid of love…

Especially in the religious world, how many of us have been affected by dogmatic, fear driven discipline?! I personally have witnessed the devastating psychological effects of many people growing up (can we call it ‘up’?) in homes and schools that indoctrinated children with the wrath of G-d, with fear and guilt – with everything that has been coined today as ‘religious neurosis.’ (see last year’s article, Radiant Caution).

Emor tells us – it actually commands us – to educate our children and students with radiance and love. Discipline and caution are necessary, but they are part of and rooted in the same word as ‘radiate;’ discipline is but a dimension in radiance – gevurah within chesed.

See yourself as a gardener, the Torah is telling us. Within the earth lie flower seeds. Each person carries within him/herself divine beauty and light, by virtue of the fact that we have all been created in the Divine Image. As a gardener, the role of parent and educator is to clean the earth, rip out the weeds – create a nurturing environment so that the ‘flowers’ within your child or student can emerge intact, unencumbered.

Discipline is cleaning out the weeds in your life, in your home and in your behavior, so that your child can flourish. Even when discipline is required in education, always, but always ensure that the child feels that it is coming from a loving place.

A Rabbi or teacher that approaches education in this loving fashion will only bring joy and unity into his community and by extension – into other communities as well.

Which leads us into the second issue of divisiveness. How can you tell which Rabbi brings love into the world and which one causes divisiveness? I discovered the answer to this question in an unforgettable experience that took place several years ago. In the process, I learned of yet another question to ask your Rabbi that will clearly tell you much about his personality.

Tags: Hebrew, Divine, questions, children, teachers, humility, Torah, love, absolute truth
Posted in Weekly Parsha, Months & Holidays, Counting the Omer, Vayikra, Religion, Personal Life, Social, Home & Family, Spiritual, Nisan, Emor, Education, Personal Stories | No Comments »

Kedoshim: West of Eden

May 1st, 2003

How far does Babylon extend?

Talmud Kidushin 71b

Where is the Garden of Eden? It is on Earth.

Sefer HaBahir chapter 31

Passover has come and gone. The Egyptian exile and freedom is a precursor to all oppressions and liberations. As foretold, the war that began in Iraq on Shushan Purim (March 19) ended in the days of Nissan (April 9 is when Baghdad was officially taken displacing the power of Saddam Hussein), just as all major victories in history took place in this month of redemption (see last article, In Search of Eden, long version, a list of events that happened this month).

The question is what happens now? Is the world safer? Are our lives better? What will it take to make this world a secure place? Do we have to attack Syria, Saudi Arabia, Libya… and then what happens next? And what about all the greed and corruption in America – does this country have the right to preach to others and dictate terms when it as guilty as anyone?

This big question facing us today is perhaps captured in the immortal words of the Talmud:

“How far does Babylon extend?” (Kidushin 71b)

How far do the events in modern day Babylon extend – what will be the long-term effects of our war in Babylon, and what will happen next? How long and far will Babylon impact on us?

Yes, the prophets tell us about the downfall of Babylon. But even more intriguing is: what happens next? What world is rebuilt after the fall of Babylon?

Now that Saddam Hussein has been removed from power, is Iraq free, as promised in “Operation Iraqi Freedom”? Will it become free? And what does freedom actually mean – freedom by whose definition?

Will Iraq’s majority of 60% Shiite Muslims rule, will it be controlled by another faction or will civil war break out. At least three quarters of Iraqis are members of one of the country’s 150 tribes – what exactly will constitute freedom in this country of so many driving forces?

This is one of the arguments posed by the anti-war proponents. Better a stable tyranny, the known evil, than an unstable upheaval caused by uprooting the existing regime.

Though I don’t profess to be pro-war, I cannot agree with the anti-war movement. First of all, many of them are just plain naïve and simplistic, believing the cliché that we don’t fight violence (we do – ask any anti-war protester what they would do if a thug broke into their home), or that President Bush is evil (equated with Hitler) and is doing this solely for money. Even more important is the fact that this war does have many justifications, including pre-emptive self-defense and this being part of the sustained war against global terrorism declared by President Bush following September 11.

On the other hand, the pro-war argument can be equally naïve. Is this really about good vs. evil. Is this just about eliminating Saddam Hussein’s reign of terror and torture and ‘freeing’ the Iraqi people? The fact is that the United States has supported and even cultivated certain tyrants when it served its interests. And then who decides the criteria of oppression? Are all the CIA methods acceptable? Do the ends justify the means?

I don’t want anyone getting the impression that I am comparing American methods with Saddam’s. Or that I am anti-war. The point here is that the issues are more complex than say, the battle between the Yankees and the Red Sox. This is not a black and white anti-war or pro-war argument. The stakes are much higher.

Allow me to submit a third option. Pro-war – but not because of the good vs. bad argument. What we are truly facing is a battle that has been raging in one form or another for thousands of years. This battle can be understood only in a historical and Biblical context. There is no short-term solution to the war. Even after removing Saddam Hussein and Osama Bin Laden, the region is a boiling pot of stewing forces within a population of over 1 billion (and growing) Muslims, many driven by fierce ideology, which is not going away. His has become a breeding ground for radical and violent martyrdom. The battle is about the tension created by the clash between the secular and the sacred, between the material and the spiritual, between the universe and G-d.

Though I am not pro-war, this war is an inevitable – even tragic – necessity to get out of our complacent reverie and begin confronting the real issues facing our lives and the world today. September 11 was the first wake up call; this is the second. Let’s hope that we don’t need any more pain and loss to realize the deeper meaning of today’s events and what we need to do in response?

So, what is the deeper meaning of current Babylonian events and, indeed, how far does Babylon extend? To answer this question we need to go back to the early beginnings of Babylon – we need to travel back to the rivers of Babylon and the search for Eden (see previous articles).

We know that Adam settled east of Eden after being banished from the Garden, as did his son Cain (Genesis 3:24; 4:16 and in Rashi). Adam clearly aspired to return there (why else the need for guards with a whirling flaming sword to be stationed at the entrance f Eden?). But what happened west of Eden?

Well, this year my personal Passover experience gave me a first hand taste of the intriguing machinations going on west of Eden. A little clue first: We – they – everyone – is searching for Eden. It just goes by another name in the West.

So, here’s a selection from my diary.

PARADISE VALLEY RESORT, SCOTTSDALE, ARIZONA, PASSOVER 2003-5763

Passover in Scottsdale, Arizona (upscale suburb of Phoenix). New phenomenon. Jews in resorts recreating the exile and exodus from Egypt oppression… Just a mere 3315 years ago the Jewish people barely escaped Egyptian tyranny, running for their lives with no time to even wait for baked bread. And here we are celebrating Passover – revisiting loss, bondage, pain, suffering and freedom – sipping margaritas (kosher for Passover of course) at a poolside in Sunny Arizona, the Grand Canyon State. Ironic, isn’t it?

Yes, 400 people here are searching for Eden. Indeed, our Passover is taking place at none other than PARADISE Valley Resort. And we are not searching alone. I hear that another eight Seders are being held in various resorts around this area. 500 people at the Princess, 900 at the Biltmore. I didn’t check on the names or the numbers of the others, but clearly thousands have come West in search of Eden – pleasure (the meaning of Eden in Hebrew).

Not to mention at least 70 other Passover events taking place all over the world. From Italy to Hawaii, from Hungary to Puerto Rico. Of course let’s not forget the thousands spending Passover in Florida.

So that’s what happening in the west of Eden – everyone is in search of Eden. With only one small caveat: We have replaced the sublime Eden above with new forms of Eden prosperity below.

Here in Scottsdale I serve as “scholar in residence,” whatever that means. It seems that I am more ‘in residence’ here than ‘scholar.’ My role is to deliver several lectures throughout the holiday. I’m one of the ‘performers’ or ‘entertainers’ if you wish. The trade off is a paid vacation for my family.

30-40 people attend my first lectures. Frankly, most are not very interested in listening to me drone on about life and its meaning. And hey, if they’re not into it, I might as well lay back and relax. So off I go to the pool (on Chol HaMoed in case you’re wondering), play some exhilarating squash with my son, open my pores in the shvitz, wallow in the warm whirlpool (a mikveh take off…), play some more squash – exercising a weary body that hasn’t moved in 15 years, leaving me aching all over – finally, a taste of mitzrayim…

And if that doesn’t work for a mitzrayim recreation we could always try some gourmet bitter herbs (maror) with just enough bite to feel pinched…

I deliver my lectures on… guess what, the search for Paradise. With my fresh tan I wax eloquently about Babylon of old and Babylon today, about Nissan and redemption. The attendees are inspired. Not about my tan that is, but about my talk. But between you and me, I don’t feel that I am really reaching them – and myself. I’m going through the motions. I definitely am not reaching the larger crowd, who aren’t even attending the lectures. It’s not that I need them to attend; rather, it’s more like a challenge – an opportunity to confront the apathy, the self-contained, self-satisfied lives many of us, including myself, so often fall back into.

So I begin investing again, observing, studying the people around me.

An epiphany occurs in the pool on Tuesday. A group of us are playing water volleyball, and, how shall I say this without sounding pompous, some of the players are impressed with my athletic prowess (don’t snicker). Our team trounces the other with class and distinction. They exclaim: “Hey Rabbi, you play a wicked volley ball. We must come hear you speak…” – I kid you not.

You see, the search for Eden goes on – with no one noticing it and nary a person letting on the slightest notion of acknowledgment. Yes, the search for Eden continues – this time in the shape of a wet volleyball in the blue pool of Paradise Valley Resort…

We go hot air ballooning over the Sonora desert, and then for a jeep tour in the desert terrain. Great tour guide. Half Apache, half scientist, he educates us on the miraculous resourcefulness of the desert. There’s Eden even in the parched, arid desert – the cacti retain water in the most fascinating way, their thorns are actually efficient leaves, medicinal benefits abound in each plant. With the sharp, natural needle the native Indians mastered the art of seutering, sewing, creating fish hooks and many other uses. We do some gold panning; shoot 22 calibers at empty beer cans.

Yes, people are searching for Eden all right. In all ways but one.

Back to the resort. Last days of Passover – I finally figured it out. The point is not to captivate the crowd; it is to allow the crowd to captivate me. Not to capture their attention, but to capture their ‘personality.’ I shouldn’t be trying to get them to listen to me; I should be listening to them.

And listen I do. And I share with them my observations. In my lecture on the eve of the 7^th day of Passover – when I hold them all ‘hostage’ listening to me in the inevitable space between Mincha and Maariv (the late afternoon prayer, which is followed by the evening service) – well, I should say, not all, some march out into the hall – I tell them that tonight I actually prepared 4 different speeches. Reason: Over the past week I observed that our entire Passover group actually divide into 4 groups. (You’ll find that most people divide into one these four groups).

Group 1: Those that came just to enjoy an effortless, carefree Pesach. Not far from Scottsdale there is actually a town called Carefree, Arizona. What a name! They should have called it Comfort Zone, Arizona, but I guess that would be too revealing and not too… comfortable. This group paid for a carefree Passover – no concerns, no pressure, no drive, nothing that can get in the way. They want Eden, a purposeless, effortless, meaningless Eden, but Eden nonetheless. Isn’t that what Paradise is all about – no demands?

Of course, that’s only if we forget that Adam and Eve were placed in the original Garden of Eden to ‘serve and protect.’ When they couldn’t live up to that they were banished from the Garden.

Group 2: Those forced to come to this resort. Their families blackmailed them: “I am going for Passover. You either come or not.” What can they nebach do? So they’re here not by their own choice, trying at least to enjoy their grandchildren.

Group 3: Searchers for spiritual inspiration.

Group 4: Staff – paid to be here.

Ok, so here’s the dilemma, I tell the crowd: There is no common denominator between these four groups. Only that we all eat meals, sleep in plush beds and want to enjoy ourselves. What can I do as a speaker to bring you all together? My only solution is to present four different speeches, one for each group.

For group 1 I have a 30 second talk, actually a sound bite, not to overstay my welcome. You see this group did not come to hear me, so I tell them briefly: “Happy Pesach. Passover is all about getting out of your comfort zones and all forms of ‘mitzrayim.’ Gut Yom Tov and enjoy your meal.

“That’s it folks. I have nothing more to say. You can feel free to go.”

Needless to say no one leaves the Shul. I mean who is going to acknowledge that they belong to group 1?

For group 2 my speech is no speech at all (which mind you takes preparation as well for a speaker as myself). I offer this group silence, not because I want to, but simply because in all likelihood they are presently not even in the room. They’ve been forced to come to this place, so they’re not going to do anything more than the absolute necessity.

With group 3 – the smallest of the 4 groups – I can speak forever. That’s why they’re here – to gain inspiration.

And group 4 is almost as interested as group 1. Regardless, at this point I don’t need another speech. Everyone gets my drift.

Interesting to note, I continue in my talk, that on the eve of the 7^th of Passover the Jewish people also broke into four groups. Stuck between the Red sea ahead of them and the pursuing Egyptians behind them, one group argued for return to Egypt. Another group wanted to commit suicide and jump into the sea. A third group suggested waging war with the Egyptians. The fourth group wanted to pray. RSFP: Resignation, Suicide, Fight, Pray. I also point out that there are four children mentioned in the haggada – four children about whom the entire Torah speaks.

I don’t want to offend anyone by venturing to define which of our four groups corresponds to one of the four groups at the sea (after my talk everyone was coming over to me sharing the group they felt they most identified with), but whatever group you belong to, remember that all were wrong. G-d tells Moses: “Vi’yisou.” Move forward. The only option – for all the four groups – is to move away from our patterns. We must forge ahead, with resolve, toward Sinai. Toward Eden – the true Eden.

My talk is well received, by all. Finally.

TUESDAY, APRIL 29, SAA FLIGHT 2071 FROM ATLANTA TO CAPETOWN AND JOHANNESBURG

Barely back from Passover in Scottsdale and off I go to Johannesburg, South Africa, on the other end of the planet. Here too the search for Eden goes on.

Thursday, May 1 is what they call in Jo’burg a “holiday.” Oh yes, everyone is talking about holiday. And the food – oh, the food, South Africans love food. Everyone loves food, but there is something special in the savour around these parts.

I have become obsessed. I see the search for Eden everywhere I turn. My mind wanders back to Babylon, the land between the rivers that flowed out of the Garden of Eden. What can today’s battles in Babylon be teaching us?

Man has always been searching and always will search for Eden. What has happened over the years is that we have replaced our desire for Eden within for our desire for Eden without. We have replaced our interest in the inner workings of the universe for our interest in its outer workings. How sad?

Yet we are told that we are now standing on the threshold of a new age, a new awareness is about to emerge in which our primary interest will be in the inner workings of existence and we will see the outer as tools, vehicles, means to access the inner.

Everyone’s in search of Eden, both those east of Eden and those west of Eden. I guess, that in the East one can perhaps catch glimpses or have some sense of the real Eden. West of Eden is another story. In the West we have created a monolith, our own version of Paradise. It’s Eden, but entirely of another sort.

Now back to Iraq. It seems that the war in Iraq has been won. But has it been won? A tyrant has been vanquished, true. Yet a nation of millions remains fragmented into struggling factions. How far does Babylon extend? What does the future of Babylon hold and how will it affect the world?

Naïve people – including many Americans, fed a steady diet of TV images, comic book heroes and villains, sports icons – see life, even global events and history itself, in black and white terms. To ensure a sense of false security, simplicity serves well to see these battles as Cowboys and Indians. Saddam is evil, the coalition is good. The good guys have beaten the bad guys.

Unfortunately life is not so simple.  As this column has been contending for 2 years now, the Middle Eastern conflict is not just a clash of civilizations. It reflects battles – global, personal, religious – of cosmic and Biblical proportions that trace back thousands of years to Abraham’s home and children. And the future of existence itself hangs in the balance.

You don’t need faith to appreciate the Biblical dimensions involved. Just Iraq itself – let alone the entire Arab/Muslim world – is divided between the Sunnis and the Shi’ites, in a battle that goes back to the birth of Islam 13 centuries ago. And the over 1 billion Muslims are not going away.

Simple minds prefer to see it as a one-time event – the heroes have won. That makes it just so much more convenient. It takes a visionary to really look ahead and see the birthing. And to look ahead effectively requires looking back. Bigger pictures are multi dimensional. Like a film you need to see the beginning to appreciate and understand its end. And vice versa.

Today we have the luxury of hindsight to help us see the bigger picture. Today’s confrontations and the ones to come are the culmination of millennia of ballets dating back to Abraham and his children, and even earlier, to Adam in Paradise.

In the original Eden there was a seamless flow between matter and spirit, substance and form, your work and your mission. Eating from the Tree of Knowledge created a dichotomy. Thus, as an effect, work became an activity at the ‘sweat of mans’ brow.’ Work became an alienating force, separating man from his soul’s mission. Man could no longer remain in the Garden of Eden, and was thus banished.

Ever since, man has been searching for Eden.

We then began replacing the search for the true Eden with many false ones. We have attempted and experimented with many forms of pleasure and desire (Eden), all in our desperate search to return to Eden. Yet we will know peace only when we connect to the true Eden and integrate it with our material lives.

So our questions today are: “how far does Babylon extend?” How far does the confusion of Babylon affect our lives, and can we discover a deeper clarity emerging from our Babylonian challenges? After all, the grand Babylonian Talmud – the magnum opus of Torah law, and the basis of civilized institutions today – was composed on the rivers of Babylon. Though a Talmud was also composed in the Jerusalem academy (Talmud Yerushalmi), the final authority is Talmud Bavli – the deepest, crystallized clarity derived from the arguments and debates, the confusion of the Babylonian method.

Also interesting to note is the statement in the Talmud that genealogical clarity is guaranteed in Babylon of all places:

“Ezra did not ascend [from Babylon to Israel] until he left Babylon like pure flour.” (Kidushin 69a and on)

“The silence of Babylon is its yichus.” (Ibid)

Babylon today challenges us to see beyond the immediate smoke screens, and recognize the true nature of the battle. Only then will we be able to truly win.

The challenge, my friends, is not necessarily to destroy this myth, but to intrigue it, to engage life as we know it with all its distortions and myths, to tickle and pique its interest, and then to transform it.

Sometimes it takes a game of water volleyball.

Tags: passover, freedom, Babylon, Garden of Eden, Exodus from Egypt, war
Posted in Weekly Parsha, Passover, Vayikra, Religion, Beliefs & Concepts, Personal Life, Social, Exile, Spiritual, Kedoshim, Torah, The Gulf War 2003, Nisan, Personal Stories, Current Events | No Comments »

Metzorah: In Search of Eden

April 10th, 2003

Writer’s note: Last week’s article discussed how the ancient Euphrates river bears witness to history and helps define the true meaning of the war in Iraq and world events. The article elicited a powerful response from many readers, coupled with some intriguing questions as to the true personality of this dual-natured river. I decided to do some more research and travel further up the Euphrates to explore where it leads us. Here are some of the results of my investigation.

As we quickly approach Passover, the time of our freedom, in the month of redemption and miracles (Nissan), let’s review the latest ‘dots’ accumulating around us. Connecting these dots is the key to understanding the true nature of today’s world-shaking events.

22 days have passed since the war began in Iraq on Shushan Purim night.

6 days remain till Passover.

It was Shushan Purim night when we consummated our triumph over Human’s genocidal decree in ancient Persia. On the same night, 2360 years later, the United States and the coalition forces launched war against Saddam’s tyranny in Iraq, in the same geographic location where Purim originally took place (the Persian empire was centered in what is today modern day Iraq), hopefully as a beginning of ushering in a world where violence will no longer exist.

4 Wednesdays later – next Wednesday night – we will be sitting at the Seder table recreating the liberation 3315 years ago from Egypt, the archetype and root of all the exiles and empires, Babylonian, Persian, Greek, Roman and Ishmaelite.

Egypt – “Mitzraim” in Hebrew (from the root ‘meitzar,’ boundary) – represents all constraints, inhibitions, fears and limitations in our lives, both internal and external, both personal and global.

And now, during this period between the redemption of Purim and the redemption of Passover – we are experiencing the juxtaposition of these two redemptions (‘mismach geulah l’geulah’) right before our very eyes.

As each day passes its amazing the astounding unfolding events are so fittingly happening in these days of miracles and redemption. We are witnessing an unprecedented war. Never before has an army advanced so quickly through so much territory. Many have even called it miraculous that the United States and the coalition forces should have conquered so much territory, so effectively decimated enemy forces and entered Baghdad with such little resistance!

Yet, by no means is this war over. Every thinking person realizes that greater confrontations lie ahead of us – some call it a clash of civilizations. The world still needs serious work to discover global peace. The challenge created by the void left in Iraq and the difficulty of rebuilding of Iraq is just a beginning. We have yet to tackle the fundamental differences between the Muslim and Western worlds. We have yet to address the breeding ground of the seeds of rage in the Muslim world and their deep distrust of the West. Saddam Hussein’s reign of terror is at best the symptoms of much deeper, historical forces at work. In this space I have attempted to define some of these forces (see previous articles).

On the other hand, we are told that the final and complete redemption of the world will take place in this month.

“In Nissan we were redeemed [from Egypt], and in Nissan we will be redeemed in the future.” (Rosh Hashana 11b)

So though the world is yet to be completely free, redemption is in the air. And the redemption of Passover, following the one of Purim, is a precursor of complete redemption to come.

But what can we do to facilitate the redemption process? For generations upon generations wars have been waged between Ishmael and Esau – between the Arab/Muslim world and the Christian/Western world – with the Jews always sandwiched in between. How much blood has been shed for control of Jerusalem?

Deeply embedded primal forces have splintered nations apart. What will it take to finally bring true peace to this ailing world? How will we ever unite such disparate cultures, overcome so many years of distrust, heal from the deep wounds inflicted on each other?

Yes, we are told that we should not fear, because today’s events in Persia are a really a sign that:

“The time of your redemption has arrived.” (Yalkut Shemoni Isaiah, remez 499)

…As the Lubavitcher Rebbe (citing the Midrash) dramatically declared 12 years ago during Gulf War I.

But where do we see redemption in these events?

It’s fascinating how the battles today are taking place in the exact region and in the exact time of the year where and when these battles have been fought for thousands of years, and they so parallel the events in ancient Babylon and Persia.

All these astonishing commonalities compel us to connect the dots, which help us understand the true nature of today’s war. Namely: the war is ultimately rooted in the historical split between the sacred and the spiritual – a battle that has been raging since the beginning of time. Abraham taught his children how to balance the two, and ever since, his children and the nations they gave birth to, have been struggling to find a way to integrate – to fuse matter and spirit, the universe and G-d.

So, while it’s true that the uncanny prediction in Midrash and today’s extraordinary ‘coincidences’ expose historical patterns, the question still remains: where do we see redemption in the events of our times, and what is our role in this process?

No doubt that clues abound in the geographical region of Iraq. Ever since the Rebbe cited the Midrash about the ‘king of Persia’ wreaking destruction I always wondered what deeper significance was hidden in this parallel. After all, the Rebbe was not in the habit of just citing prophecies and he was definitely not into sensationalism. Just because today’s ‘king of Persia’ instigates a war doesn’t mean that we just find a corresponding Midrash. Persia is not just incidental. Clearly there is much more here than meets the eye. This Midrash is really a key that helps decipher and expose the patterns that connect the seemingly disparate dots.

When you begin to study the books of Isaiah and Jeremiah and other prophets you discover a pattern, that at the end of days G-d will confront Babylon, Persia and the other empires that wreaked so much havoc throughout history. Edom (Esau) and Ishmael will confront each other. The more you read the more you see how the confrontations in the end of days reflect to the tee the battles waged in the beginning of days – in the home of Abraham, and then in all the centuries to follow.

But as we continue to search for clues, where does the search lead us?

Indeed, as I was searching for clues it suddenly struck me that the search is understanding the very nature of the search itself. A unique feature of today’s wars is that the war itself is really more like a search than a war: Never before in history has a war been fought without a clear and defined enemy. Beginning with the attack on the United States on September 11^th (and let us not deny that today’s war would probably not be fought had it not been for that fateful Tuesday morning), the enemy has been hidden from our eyes. Who exactly attacked us? Where are they hiding and where can they be found?

The search and hunt goes on. For close to two years now they have been searching for Osama Bin Laden and his cohorts. Then the search for terrorist cells waiting in hiding. Then came the search for the source of Anthrax found in US mail. Then inspectors were dispatched to search for chemical and biological weapons in Iraq. And now, the search for Saddam Hussein goes on. No doubt, once Saddam Hussein is found there will still be much to search for.

We are dealing with an invisible enemy. But paradoxically, once we recognize that what we are looking for is invisible then that recognition itself begins to make it visible.

So yes, today’s war in Iraq is really more like a search. Ah, but what truly lies behind this search?

Many theories have been posited and many more will surely come. Here is one thought.

As the world searches for whatever it is searching, and as battles wage along the Tigris and the Euphrates Rivers, let us take a trip. Let us travel up the river and see what we discover.

Indeed, this river trip actually takes us along a journey on the river of history. Last week I wrote about the message of the Euphrates River. This week let us travel further on the river and see what we discover…

Well, as we move further up (or is it down?) the Euphrates we discover something seriously wrong. According to the Torah the Euphrates should lead us to the Garden of Eden. As we read in Genesis (2:10-14):

“A river flowed out of Eden to water the garden. From there it divided and became four major rivers [heads]. The name of the first is Pishon… the name of the second is river is Gichon… the name of the third river is the Tigris which flows to the east of Assyria. The fourth river is the Euphrates.”

According to the Talmud the river that ‘flowed out of Eden’ is the Euphrates, which waters ‘the garden,’ and then continues and divides into four (Bechorot 55b and in Tosfos).

But today, as we continue to travel on the Euphrates we find that at the city of Al-Qurnah (in southern Iraq) it does join the Tigris River to form the Shatt Al-‘Arab, which flows into the Persian Gulf. The other two rivers are not to be found, and neither is the Garden of Eden!

So, where did Eden disappear to? We know that the first human beings, Adam and Eve, were placed in the Garden of Eden. But where exactly is the geographic location on the map of this cradle of civilization?

This precise question is posed in Chassidus. Rabbi Dov Ber (son of the Rabbi Schneur Zalman of Liadi) asks: “The Garden of Eden is a physical place on Earth. Why then don’t we find it on the map? Scientists have wondered where is its location; as much as they searched they cannot find its geographic location”?! [1]

The explanation he offers: The Garden of Eden is an ethereal state of being, which is an intermediary between the physical and the spiritual, between matter and spirit. For example: the taste of an apple, though the taste is within the physical apple, yet it does not occupy tangible space. Before Adam and Eve ate from the Tree of Knowledge their bodies were also on this ethereal state; once they ate from the tree, they became more ‘materialized’ and therefore could no longer remain in the spiritual state of the garden. The Garden of Eden therefore exists on Earth, yet we (with our material eyes) cannot see it on the map. Just like the vegetative properties in the soil cannot be seen on the map. [2]

Perhaps this can be associated with one of the theories offered by some scientists (including Dr. Juris Zarins, a professor from Southwest Missouri State University) that the location of Eden is now submerged beneath the mouth of the Persian Gulf. Using advances in satellite technology, the hypothesis is that the northern tip of the Persian Gulf (where the Tigris and Euphrates end) had once been a lush, fertile region. This area was located at the junction of four rivers: the Tigris (Chiddekel); the Euphrates; the Karun River in southwestern Iran, which according to this theory is the Biblical Gichon (see also Kesseth HaSofer); and the now-dry riverbed Rimah-Batin (also known as the Wadi Al-Batin), which is the Pishon.

Look at a map and you’ll see that the Karun River joins the Shatt Al-‘Arab at… Basra (yes, Basra, Who is this coming from Edom, with soiled garments from Basra), and they empty into the Persian Gulf altogether.

According to Chassidic thought waters of the sea reflect the ‘hidden worlds,’ and are a more sublime state of being than land. Perhaps one can say that after the sin of the Tree of Knowledge, the Garden of Eden became submerged under the waters of the Persian Gulf – a fitting place for the ethereal Garden of Eden. Eden is like a piece of heaven on earth.

For the record there are other theories. Josephus for instance identifies the Gichon and the Pishon as the Nile and the Gangus. There is also a theory that the Garden of Eden is in the mountains of eastern Turkey. [3]

It should also be noted that the Talmud clearly states that the Euphrates could have been altered by man (Berochot 59b. Shulchan Aruch Orach Chaim 228:2). Additionally, one can argue that the flow of the rivers was altered, even drastically, by the Great Flood.

The only thing that is certain is that we do not know the location of Eden and that the search for Eden goes on.

Yet, it is quite fascinating that the Torah finds it necessary to define in detail the geographical location of the Garden of Eden. And that two of the four rivers flowing out of the Garden Eden are obvious today in the Euphrates and the Tigris. Indeed, the Euphrates is the main river flowing out of Eden to water the garden, and the Euphrates is here with us today.

Why leave us a reminder of the Garden of Eden and remind us of our inadequacies? Either hide it completely or let us have it?

Eden represents the ultimate pleasure of the Divine – the deepest dimensions one can reach, the Essence. As the Talmud tells us (Berochos 34b) that Eden is the level which ‘no eye has ever seen’ and reserved for those that ‘wait’ for G-d  (Isaiah 64:3). Even Adam and Eve were not in Eden; they were in the Garden of Eden, which was watered by the river flowing from Eden. Eden itself is a level that no eye has ever seen.

Yet, we have a river – the Euphrates – that flows from Eden, a relatively narrow river that only gives us a glimpse into Eden, yet a glimpse it is into the Essence of existence (see Hemshech 5666 pp. 10).

This is the true nature of our search in life: We are looking for our essence, we are searching for the essence of existence – we are in search of Eden.

Some people give up hope. They resign themselves to a life of (Thoreau’s) ‘quiet desperation.’ The Euphrates reminds us that there is an Eden somewhere – though we cannot see Eden itself, we can see the river flowing from Eden, bringing us a taste of another reality.

This is the dance of life – a true dance, with all its strange paradoxes. At the same time that we sense a presence from beyond it also eludes us. Just as we try to control it, it disappears.

On one hand we clearly can see the Euphrates and the Tigris. But the other two rivers elude us. The Talmud (Berochos cited above) even says that we must make a blessing when we see these rivers – rivers that are here with us since the beginning of creation. But only the sections of the rivers that were not altered by man. As soon as man touches and alters their flow, they no longer retain the power of Eden. [4]

Perhaps that is why the Talmud and Tosfos (Berochos 54a) mention by name only the two rivers, Euphrates and Tigris, being that these are the only definite rivers today. We are not clear about the location of the other two rivers.

So on one hand, some of the rivers of Gan Eden disappeared, but on the other hand we still have the other two rivers, and primarily the Euphrates – the main river flowing into and watering the garden (from which the other three stem) – is with here us today, as a reminder of our mission to reconnect with Eden.

What is the point of telling us about the Eden and then its loss? The point is to tell us that we have the ability, the power and the responsibility to reconnect with Eden and allow it to resurface into our lives.

But what is our role today – how do we return to Paradise? The Torah tells us this as well, following the description of the rivers flowing from the garden:

When Adam (which includes man and woman) was placed into the Garden of Eden he was also told his mission: “To serve and protect” the garden. “Vayitzav Hashem Elokim al ha’Adam lamoir, me’kol etz ha’gan ochol tochail.” G-d commanded Adam, “you may definitely eat from every tree of the garden.” The Talmud explains that these seven phrases are the root of the seven Noachide laws – the universal laws of civilization (Sanhedrin 56a).

War in Iraq today brings our attention to that region in the world. It compels us to realize that the entire human experience began in that area, and that above all, the actual geography of Iraq tells us the story of our own lives, and of the history of nations.

And when you take into account that the current events in Iraq are taking place in this month of Nissan (month of Redemption) the message takes on even more import. Because the events in the Garden of Eden took shape – on one dimension – on the first day of Nissan. [5] Which means that the banishment from the Garden of Eden took place in the early days of this month.

The human race as a whole and each individual in particular is in search of Paradise. Each of us translates that search in our own way. Our search is sometimes healthy and sometimes not so healthy. What we are all searching for is: the Garden of Eden, and more specifically, Eden, the essence itself.

Gan Eden disappeared because we were no longer sublime enough. Perhaps it sunk beneath the water – waiting to emerge. Yet, it did not disappear entirely.

After the sin of the Tree of Knowledge and the banishment from Eden a split took place – a schism between the matter and spirit, between the mundane and the sacred. The door closed between Eden, Gan Eden and our lives – between our higher calling and our daily routines. Yet, the door did not close entirely.

We have a river in our lives that waters our garden and reminds us of truths that come from a greater place. Sometimes we are awake and aware, sometimes not so much. But the river is always there to remind us. Within each of us lies a ‘garden of Eden’ – watered by the river of consciousness – that squanders the boundary between matter and spirit. We also have rivers that flow out of the garden into the mundane aspects of our lives.

Our mission is to use these rivers as channels – to connect us, our material lives, with our Divine calling. We do this by following the universal Divine laws that G-d gave the human race, the entire human race. Every aspect of our lives has to be permeated – via the river channel – with Eden.

By doing so we have the power to reach a place that is even greater than Adam and Eve in the Garden of Eden. They only connected to the river flowing from Eden. We, however, through our efforts and hard work in these difficult times, have the power to reach Eden itself, to see that ‘which no eye has ever seen.’

What we await for now is that in this month of Nissan the Euphrates will split – and allow us to reach into Eden itself. And we can help facilitate the process through our behavior and actions.

So as the search continues in the war in Iraq during these early days of Nissan, the lesson to us is crystal clear.

There are many angles to understand the war in Iraq. But the true war today is driven by the angst of man in search of Eden.

Footnotes:
[1] Shaarei Teshuva 69b. Maamorei Admur HoEmtzoee Vayikra vol. 2 p. 703, and in sources cited in the footnote there. See Ohr HaTorah Bereishis vol. 7, 1163a.

[2] See also Etz Chaim (Arizal) Shaar Tziur HaOlamos ch. 3. Likkutei Torah Shemini Atzeret 84c. Sefer HaMaamorim 5565 vol. 2 p. 560. See Zohar II 150a and in Ohr HaChama. Ramban Shaar HaGomul pp. 295.

[3] The Ramban in Shaar HaGomul (ibid) writes in the name of ‘surveyors’ that the location of Gan Eden is ‘below the equator’ (which has not changed over time), 32 degrees south of Jerusalem (Maamorie Admur HoEmtzoee in note 1). See also Etz Chaim, Shaarei Teshuva and some of the other citations in note 1 and 2. Likkutei Torah Tazria 20a. The reason for this is because Gan Eden is the ‘navel’, the ‘center of the earth’ (Israel is at the center of populated earth) – Etz Chaim ibid. Shaar Haaoras HaMochin ch. 5.  See also Ramaz (Mikdash Melech) on Zohar II 184b. In Etz Chaim (ibid ch. 1 and 3) Gan Eden is to the southeast, like the right arm, of Israel.

Interesting note: The Ramban also cites medical books form the early Greeks (and also from a book by Asaf the Jewish doctor) who relate a story that Aspalkinus, a Macedonian thinker, together with 40 men, traveled to a place beyond India, east of Eden, in search of the Tree of Life, which they felt could provide major medical benefits. They wanted to become famous. Instead, they were all killed by the ‘revolving flaming sword’ that stands East of Eden. The Ramban writes that this a ‘true story known and publicized even today.’ And that many people from the land in the East can see the ‘revolving flame’ from afar. This needs to be reconciled with Shaarei Teshuva which states that you can not see the ‘sword’ today.

[4] Halachically speaking, see Eliyahu Rabba and Olat Tomid Orach Chaim 228:2 (cited in Kaf HaChaim), that one shouldn’t recite a blessing if in doubt.

[5] See Rosh Hashana 10b. Sichat Shabbat Parshat Shemini 5736.

HISTORICAL EVENTS THAT HAVE OCCURRED IN THE TIGRIS-EUPHRATES VALLEY REGION – MODERN DAY IRAQ

**************

HISTORICAL EVENTS THAT HAVE OCCURRED IN THE PURIM-PASSOVER
TIME PERIOD

YEAR 357 BCE

~ Adar 13 (this year March 17): Persian King Achashverosh decrees that this day be transformed from a day of genocide to a day of war against all the enemies of the Jewish people who plotted to kill them. Human’s sons are killed together with many other enemies
~ Purim – Adar 14 (March 18): The battles ends and the Achashverosh decrees that this day be transformed to a day of liberation. Haman’s sons are hung together with thousands of others who plotted the genocide
~ Shushan Purim – Adar 15 (March 19) – the war ends and celebration is held in Shushan, capital of Persia

A YEAR EARLIER, 356 BCE

~ Nissan: Haman throws lots which fall on Adar 13 as the day of the genocide of the entire Jewish nation
~ 13 Nissan (this year April 15): Writing the decree and sending them out to the entire Persian Empire
~ 14-16 Nissan (April 16-18): At Esther’s suggestion all the Jews gather to pray and fast for three days to abolish the tragic decree
~ 15 Nissan at night: King Achashverosh has insomnia, he hears the story about Mordechai rescuing his life and decides to reward him. This becomes the beginning of the Purim redemption
~ 15-16 Nissan (2^nd day of Passover): Esther invites Haman and Achashverosh to a party and then to a second party, with the intention to ruin Human’s plans
~ 16 Nissan: Haman is hung on the tree which he built to hang Mordechai
~ 23 Sivan (June 23): The decree is abolished, and transformed

YEAR 1312 BCE

~ 1 Nissan (April 3): G-d designates the month of Nissan as the first month of the year, and tells Moses that the Exodus would take place in two weeks. Commands him about the details of Passover
~ 10 Nissan (April 12): Preparing the Pascal lamb for Passover. The Egyptian first born wage war against Egypt
~ 14 Nissan (April 16): Plague of the first born
~ 15 Nissan (April 17): The Jewish people leave Egypt after 430 years of exile
~  21 Nissan (April 23): The Red Sea parts and allows the Jewish people to walk through while drowning the pursuing Egyptians. The Jews sing praise

OTHER YEARS

~ 1 Nissan: Creation of Adam and Eve and their placement in the Garden of Eden (according to Rabbi Yehoshua – Rosh Hashana 11a. See Tosfos ibid 27a)
~  14 Nissan:
>>> Abraham wins his battles with the kings
>>> Birth of Isaac
>>> Jacob ‘steals’ his brother Esau’s blessings
>>> Jacobs crosses the river and wrestles with and prevails over Esau’s angel
>>> The victory of Devorah and Barak over Sisra (Judges 4)
>>>The fall of Assyrian King Sancheriv and his army through the prayers of Chezkiyahu (Kings II 19:35)
>>>Daniel interprets the dream of Nevuchadnezzar, King of Babylon (Daniel 6:23) as predicting the fall of the great empires to come, Babylon, Persia, Greek, Roman and/or Ishmael
>>>The death of Babylonian King Baltshatzar, grandson of Nevuchadnezzar, the night of his party where he displays the vessels of the Holy Temple (Daniel 4:30)
>>>Daniel is saved from the Lions’ den (Daniel 6:23)
>>>n the future – vengeance against Edom (Piyut for Shabbas HaGodol and 2^nd day of Passover)
>>>In the future – Esau and Amalek will be destroyed, followed by the construction of the Third Temple (see Sukka 41a. Pesachim 5a. Zohar III 249a. Citations in Shaarei Zohar on Sukka ibid)

Tags: spiritual and material, war, Jewish history, fear, passover, redemption, Hebrew, Chassidus, Divine, Garden of Eden, Exodus from Egypt
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