Fasting and Recovery from Addictions and Other Maladies
Continue Reading Add comment Tagged: Addiction, Depression, Fasting, illness, Maladies, recovery January 5, 2012
Gilad Schalit- released (Oct 18-11)
After 1,941 days in Hamas captivity, Gilad Schalit is scheduled to return to Israel on Tuesday in a complicated prisoner swap that will see the release of 1,027 Palestinian terrorists from Israeli prisons.
It’s truly great news for Gilad and his family. BH
…sometimes you need to break a few eggs to make an omelette, although in Kabbalistic terms we talk about breaking the vessels. The exchange of Gilad for 1,027 prisoners may be no exception. We learn from the lessons of the the process of ‘rebuilding’ through Tshuva, that we can rebuild more rectified, more pure than before. There is a Chassidic teaching that ‘there is nothing more whole than a broken heart’... as once something is broken, it can be repaired better than new…even a heart (the seat of the soul).
There is an Halacha (Law) that teaches that the only way to acquire (or re-acquire) land to be Israeli Land, i.e. Holy Land, is by having it given by G-d, or through knowing there is an eminent danger of attack, or an actual attack on the Land. The land then acquired (by appropriate ways of the halachas of war) is then the Holy Land of Israel, and may not be given away in negotiation unless by the Sanhedrin (the Holy Supreme Court according to Torah).
Perhaps the release of these dangerous prisoners will cause a sort of ‘breaking of vessels’… where Israel will be moved to take the necessary actions that further establish the land as a land where Jews, Mashiach and G-d may dwell. G-d willing no Jewish lives will be in danger.
I don’t know that the Israeli government see’s things this way, but the release of the ‘palestinian’ prisoners almost with certainty guarantees future attacks on Israel (and who knows who else).
I believe the blessing and cures of the release of prisoners is yet to be seen in the Israeli policy that follows in the actions of the ‘palestinians’.
The possession and occupying of the Land of Israel as a Torah Land is a key to the coming of Mashiach. The release of the prisoner could be a blessing ….or a curse.
It should all be for the good. Let us pray for blessings, and work to earn them.
Leib Getzel
Add comment October 19, 2011
Tshuva ; Taking a Bite of the Big Apple
New York City Mayor Rudolph Giuliani’s fight on crime began with abundant police presence on the streets amongst the citizens addressing such issues as cleaning up graffiti on subways and streets, dealing with the problem of ‘street people’, issuing citations for minor infractions such as parking tickets, jay walking, etc-. His plan was to establish an awareness of the presence of law and order at the most basic levels. Having established an awareness that also created a consciousness of watchfulness, the other more invasive crimes were tempered. A city with one of the highest murder and violent crime rates in the USA became one of the lowest in the country. A presence of order made for an environment of awareness and change.
The trait of watchfulness is one that can continuously be refined. The idea that a ‘reward for a mitzvah is a mitzvah’ , can be seen as being on the continuum of perfection; as we continually change and return to G-d in rectified or purified state increase, we are rewarded with greater clarity. Who we are changes, and our perspective on the world, the mitzvoth, and our service and connection to G-d changes.
We can then see how being watchful, heightening our awareness of the world around us, and doing Tshuva on the so called smaller things, brings about great change.
Like the sounding of the many blasts of the Shofar, it is wise when doing Tshuva to break things down into smaller bite size pieces. Tshuva can be done by working on the smaller things first…the big things will follow.
We learn from the Torah, from the teachings of the City or Refuge (Miklat), that a person is like a City. Like the City of New York’s success of change, it’s important for individuals to also have a plan of change to return to a rectified state.
May all your Tshuva be elevated.
Leib Getzel (Lawrence) Lax
Add comment September 26, 2011
God, grant me the serenity
To accept the things I cannot change;
The Courage to change the things I can;
And the wisdom to know the difference (abbr. 1937)
A key to meditation and prayer is to become nullified of self in the process of becoming a good receiver of G-ds light. To do this, we must first have silence in our mind and divest ourselves of the chaos in our mind and the world around us. This process of nullification then creates a void, or vacuum, which can then be filled with G-d’s light, His Goodness.
In Judaism, meditation is not solely the practice of focusing on nothingness*, although this concept is a part of the process to divesting oneself of the chaos of this world. The idea of meditating on nothingness is a precursor to making ourselves into a vessel ready to receive. Rabbi Aryeh Kaplan defines meditation simply as ‘a focused thought’. Most everything we do may be done as a meditation to bring us closer to G-d’s.
Visualization:
A most basic and powerful tool to connect to G-d through prayer and meditation is to use our imagination; visualize that you are actually having a conversation with G-d. In order to achieve the greatest effect, one should pause in silence to concentrate (i.e. meditate) in preparation before engaging in such an intimate and powerful interaction with G-d.
An example of visualization can be found in the Torah in Parshas Devarim which we read on Shabbos Chazon, the Shabbos of Vision. Here, we are granted a vision of the 3rd Temple. It is from the vista of Mt. Hermon that we see the destination of our journey in the Exodus (out of Egypt and through the desert), to the Land of Israel. Having received the gift of this vision, we must then try to visualize the resurrection, the building of the 3rd Temple in the Land of Israel; to see it, is to be able to actualize it in reality and bring the Final Redemption and the Mashiach.
Visualization is the key to creating a new reality.
To visualize with your minds eye is integral to achieving success.
If you can see it, you can actualize it.
Verbalization: Using our words in prayer;
Words are powerful. The power of speech is the power of creation of the universe itself. G-d created the world with speech…‘with 10 utterances’. It is with speech that we engage in creation and recreation in a similar manner to G-d creating of the universe. This relates to the concept of making ‘something from nothing’ (aka something from nothingness).
Speaking to G-d:
A person must always have the proper mindset (kavanah) when connecting to G-d. The way to get G-d’s attention is with the combination of focused thought and action. One of the most effective ways we do this is with speech.
A tool we can incorporate in the power of speech and prayer is to ‘meditate’; pause before evoking G-d, His Name[s]. This will give us the necessary time to acquire an appropriate mindset and intent (kavanah) when calling out to G-d and using His name.
The summary of this meditation is simple:
Here’s an example of how the Serenity Prayer might be notated ;
(pause-concentrate-meditate-visualize)…// G-D! (Pause)//…Grant me the serenity to…etc.
It is important to also know that focus and intent must be maintained throughout and beyond the end or your prayer.
The same ‘meditation’ applies when saying the prefix of a Hebrew blessing;
‘Boruch-// Atah// …Ad- noy’ – - – Blessed are //You//… G-d…. When we emphasize the word Atah-You, we are to visualize that we are talking to G-d Himself.
When we speak to G-d and say His name, we must do so with the conviction and intensity that will awaken G-d to hear us.
Grant me the serenity…..
When we ask G-d to ‘grant’ us something, we are simply asking G-d for a gift. G-d loves us and wants us to succeed. His ‘providence’, or how He operates in the world, can never be predicted. We should look at the good as a gift, and the seemingly not-so –good as a gift in potential. G-d gives us what we need, not necessarily what we want, but the ultimate plan G-d has is for us to succeed.
This gift (grant) comes from the emanation of chesed; G-d’s loving kindness, or more specifically His compassion (rachmunis). We are given this gift (grant) as G-d wants us to succeed.
We arouse awareness within ourselves and G-d by asking G-d to give us ‘this’ gift; ‘God, grant me…’.
All of Creation is G-d’s gift to us. It is our awareness of those gifts and what we do with them that brings us closer or further from the Truth of our authentic self, G-d and reality.
..the Serenity -
We ask G-d to grant us the gift of serenity. Serenity is a state of quite and peace, balance and harmony. A state that is absent of chaos; anger, jealousy and negative desires…a place from which we can most clearly perceive reality and make good objective decisions. Serenity is something one may ‘receive’, by being ‘bitul’, self nullified, a quality of the character trait of humility.
As one is asking to be ‘granted’(gifted) the experience of serenity, a person should have a conscious awareness of what the power serenity holds; the gift of being able to see his or her life from this privileged perspective in order make better life choices.
Gifts that are granted by G-d, as is all of G-d’s creation should be used wisely.
..to accept the things I cannot change-
The act of acceptance requires one to have an amount of the trait of Humility (previously mentioned). When we accept ‘the things we cannot change’, we are in effect subjugating our will to a power greater than ourselves.
When a person accepts G-d’s will as his own will, a person will experience Truth, Harmony, and the experience of ones authentic self.
The greater ones connection is to truth and clarity, the greater our understanding of the things we can potentially change. (This is discussed further below in ‘the wisdom to know the difference’).
The courage to change the things I can…
We ask G-d to ‘grant us courage’. Courage is a survival mechanism that helps us overcome obstacles that we would otherwise shy away from. We may recall the phrase ‘fight or flight’. Courage helps us to rise up and make change.
Courage can help lead us to actions that to help us rectify ourselves and the world, but it can also be detrimental when used solely for purposes of enhancing ones-self for ego related issues.
…and the Wisdom to Know the difference
This can be broken down into 3 categories:
1. Wisdom – chochma: Intelligence of Wisdom
2. Understanding – binah: Emotional Intelligence
3. Knowledge- daat: the combination – interinclusion of wisdom and understanding. Knowledge is unity, an intimate experience with G-d.
Therefore, to ‘know the difference’ is to be able to identify the wisdom of the mind and the understanding emotive experience of the heart. The result of the two as an ‘interinclusion’ is Clarity and Truth. To know the ‘difference’ is to be able to know each of wisdom and understanding and elevate and interinclude (bring together) these both and oneself to a state of knowledge (daat).
Summary:
We ask G-d for the gift of serenity, a place of calm and objectivity to allow us an opportunity to make a good – righteous choice so we can make positive change in our lives. We ask for courage in order to overcome the obstacle of fear that stands in our way of our relationship with ourselves, G-d and the world.
With a growing connection to G-d, we increase our clarity and ability to make change in ourselves and the world…anything is possible.
Seeing is believing …
Believe in G-d to make him real; clear the mind to allow the heart to flow.
Leib Getzel (Lawrence) Lax
–
(intermediate)
*Deeper Jewish Thoughts :
Nothingness
The ultimate sense of pleasure and serenity inherent within the Divine soul of Israel is its sense of true “nothingness.” Whereas the mundane or animal soul of man experiences pleasure as “something-ness,” the Divine soul experiences pleasure as “nothingness.” In simple words: “the less I am, the less space I occupy as an independent being, the better I feel.” The pleasure of experiencing the Divine source of all reality, the Divine “nothing” from which all “something” was created, causes one to “reduce” in his own sense of self to “nothing.”
Of this level it is said: “Wisdom is found from nothing.” A new flash of insight captures in itself a point of the experience of the super-conscious state of “nothingness.” – HaRav Yitzchak Ginsburgh
It is a powerful paradox to engage in visualizing that which has not form and attempting to give it some rational form(in our mind eye) in this the pluralistic world of the physical and spiritual. The process of accomplishing this is the nullification of self, the creating of a space- a void or a vacuum in oneself that can be filled with a positive spiritual connection, and thus an amount of infinity may be integrated into ones being.
Add comment February 25, 2011
Parsha Beha’alotcha
Torah and 12 Steps; Change, Gratitude, Relapse, Trust
Change is difficult.
There is a saying that if a person can change one character trait, it is if he has learned all of Torah.(Rav Yisroel Salanter).
Perhaps the most challenging questions one is faced with are those regarding change;
1)’ What am a leaving behind (or giving up)?’…a process of surrendering to G-d (a Higher Power, a power greater than oneself)… and a demonstration of acceptance, surrender and humility, and…
2) ‘What will happen next, once I have made a decision?’… as there will be a void created, and a need to fill it.
I believe the resolve to both these concerns lies in ones trust (bitachon) in G-d. Both of these questions require one to ‘stand in the question ’also refered to as ‘holding a paradox’, and use free will to choose. The gift of free will is an opportunity that became realized by the Jewish Nation when G-d redeemed us from Egypt. The first and most critical choice the Jews-to-be-a-Nation needed to address was ‘do I stay in Egypt or go with Moses’?
Having seen the many miracles of G-d through the 10 plagues, the Jews-to-be- a-liberated-Nation needed to ask the question ‘do I have the trust in G-d to decide to pack up and go to be part of a Great Nation’? Surprisingly, even after the awesome presence of G-d in Egypt, only a fraction, 1/5th – (20%) of all the enslaved Jews left Egypt with Moses. The people had became accustomed and familiar with life as they knew it as slaves in Egypt. They knew no other life and resisted any change. This is the same as the resistant ways to change of an addict. When a person becomes so hardened to a way of life, they are unable to see the possibility of change to something better. A life of redemption is a life of joy.
Each time a person makes a choice, one should ask themselves ‘is this bringing me toward or away from my relationship with G-d’?
Gratitude and Trust-
In this weeks parsha Beha‘alotcha we see the circumstance of a lack of gratitude and trust. The Jewish nation had been redeemed from slavery of Mitzrayim (Egypt). The Nation saw the many miracles; the 10 plagues, the parting of the Sea, the receiving of the Torah at Sinai… we, the Jewish Naiton have never again been at such an elevated state, yet in parshas Beha’alotcha we see they chose to complain of the lose of an idealistic existence they seemed to remember when they were slaves in Egypt. As we read the verse from the parsha, we should try to keep in mind those times we may have idealized or glorified our circumstances when reminiscing the past. This way of thinking is a major reason that can contribute to our regressive behavior, that is to say, a relapse to our old patterns of behavior.
Remember when’s…
When we ‘remember when’ in a positive way, it is like when we remember when we were once slaves in Egypt and G-d redeemed us. This is a remember when that is supported with the clarity of Torah and commentaries. This is a transformative ‘remember when’. The other kind of ‘remember when’ is the kind that lacks clarity. Where one has lacked clarity in the past, the memory of people places and things lack clarity. This was the case with those who complained in the desert;
Verse 4: The collection [of nationalities] among them began to have strong cravings, and Bnei Yisroel turned and began to weep; and they said “Who will feed us meat?
Verse 5: We remember the fish which we ate in Egypt freely; the cucumbers, watermelons, leeks, onions and garlic.
Verse 6: Now our bodies are withered, there is nothing at all, but the manna before our eyes.”
Verse 7: The manna was like coriander seed and it is similiar to the appearance of crystal.
Verse 8: The people [merely] strolled about and they gathered it and they ground it with a millstone or crushed it in mortars and cooked it in pots and made cakes out of it. Its taste was like the taste of cake kneaded with oil.
Verse 9: When the dew would descend on the camp, at night, the manna would descend on it.
The Jews ‘remember when’ is about the food in Egypt(food as their focus of their desire); the cucumbers, watermelons, leeks, onions and garlic, and the unlikely claim as slaves they had the luxury of fish meat if ever. The Ramban shares that they are remembering the ‘good old days’ of the free food they got …as slaves. Ironically, the food source they received from G-d, Manna, was free and could taste like anything one desired. It required almost no preparation. All the produce they described however is produce that grows in the ground. It is peasants’ food. To harvest root vegetables one must bend over to extract from the ground, and as for melons, they are large, heavy, and difficult to handle. In either case, what they are recalling is food that took their own back breaking work to harvest as something that is desirable. They are remembering the enslaved life of hardship as something that was good. This is the stinkin’- thinkin’ that identifies the beginning of their relapse (and relapse in general) as you will be seen in the upcoming verses.
The glorification of an inappropriately lived past is a road to relapse.
All too often our desires and ego cause us to rationalize our past detrimental circumstances as being something that was/is acceptable or appropriate. Real change is difficult, and the path to righteous living is through a continuous program of righteous living in ones life and the building of trust and faith in G-d.
Smile… and the world smiles with you,
Cry… and I’ll give you something to cry about…
G-d heard the complaints and desire for meat as ungrateful and responded to them;
Verse 18: You shall say to the people, prepare yourselves for the morrow and you shall eat meat, for you have cried in the ears of Ad-noy, saying: “Who will feed us meat; we had it good in Egypt”; [now] Ad-noy gives you meat and you shall eat.
Verse 19: Not for one day will you be eating and not for two days; not for five days, not for ten days, and not for twenty days.
Verse 20: But rather for a month of days, until it comes out of your nostrils and it will be repulsive to you; [this is] because you have rejected Ad-noy Who is among you, and you have cried before Him, saying: “Why have we come out from Egypt”
Verse 31: From Ad-noy there gusted a wind and He caused quail to fly from the sea and spread them over the camp, about a day’s journey from this side and about a day’s journey from that side, around the camp, and about two amos above the ground’s surface.
Verse 32: The people arose all of that day, the entire night and the entire next day, and they gathered the quail. He who gathered the least amount, gathered ten heaps and they spread them for themselves around the camp.
Verse 33: The meat was still between their teeth before it was [even] finished, when the wrath of Ad-noy was incited upon the people, and Ad-noy smote the people an enormous blow.
Verse 34: He called the name of that place Kivros Hataavoh, for it was there that they buried the people who had these cravings.
Here is a classic example of ‘be careful what you wish for’. Relapse in addiction is like the glorified reminiscing of those Jews in the desert. The recalled (lacking clarity and transformation) about how good things were as slaves in Egypt. The consequence of the tainted memories for them, as it is for may addicts who relapse was fatal. Those who craved (who had not been satied) and participated in the eating of the meat, died.
In order to have Trust, one must be on the continuous path to
give and receive trust to a Higher Power, G-d. This requires the trait of Humility.
The changes we make on the continuous path of righteous
living depends on our Humility and Trust in G-d.
Leib Getzel (Lawrence) Lax
Add comment May 28, 2010
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Add comment May 17, 2010
Rectifying Israel; The Mother Land and Her Children
Book of Vayikra- Shemini-Tazria-Metzora- Acharei-Kedoshim
The blemishes of the World are not unlike the blemishes the Torah refers to as Tzara’as, or leprosy.
In parshas Shemini, Aaron’s sons Nadav and Avihu bring a ‘foreign fire’ offering to G-d that causes them to loose their lives. An explanation for this consequence of their actions is that they had great personal zeal to serve G-d, but had no plan to bring back(return) to this world the spiritual connection (sparks of Holiness) they would acquire through their actions in order to elevate this world. In the Chassidish understanding of run-and-return they had only planned to run to serve G-d but had not planned to return. This will concept will be discussed shortly.
It is important to understand regarding any imperfection in this world, G-d created the cure before the malady.
In parshas Metzora the Torah talks about the affliction or blemish of Tzara’as, also referred to as leprosy. Surprisingly, it only afflicted the tzadikim for speaking loshen hora. We must question how it is possible that a tzadik could do such a thing. And the reason given for this is that the greater the righteousness of an individual, the more astringently is he judged. The measure of sin that is being talked about here is but a drop. It is this drop of sin that causes the tzadik to incur the blemish and remain connected to this world. We then understand that the imperfection the tzadik incurs is connected to the imperfection that exists in the world. The tzadik incurs this blemish of impurity in order to guarantee that he brings or ‘returns’ in to this world the needed rectification to bring Mashiach. The tzadik is then ‘held back’ or bound to remain connected to this impure world to continue the process of rectification unlike the self serving actions of Nadav and Avihu. In the understanding that the Mashiach sits at the gates of Rome (metaphorical for Edom aka the ‘western world’) changing his bandages awaiting His transition as Mashiach calling, we can now understand at a deeper level that Mashiach is here and waiting for the appropriate amount of rectification of the world to heal the blemishes and bring in the Final Redemption, the Messianic era.
Transformation-
Run and Return-
The concept of ‘Run and Return’ teaches us that G-ds’ message(s) to us descends from the heavens to the earth by the ‘Run’ of angels (malachim). We may be familiar with some of these forces by name such as Raphael, the Angel of Healing and so on.There ascent back to the heavens is the ‘Return’.Where Man is concerned, our thoughts and actions that are carried heavenly to G-d by the angels ( G-ds messengers) is ‘Run’, and the response from G-d is done via ‘Return’. When we study Torah, daven, engage in mitzvot or ‘walk on our way’, whether we know it or not, we are constantly interacting with G-d and His Angels. The more connected and sensitive we become to this concept through learning and living a Torah life, the more effective we are in rectifying ourselves and the world.
If we are going to be prepared for the arrival of Mashiach, we must not only rectify ourselves but we must also rectify the Land of Israel. It is not enough to use the force of Might (gevurah) to simply fight anti-Semitism and fight our enemies in Isreal by protest, demonstrate, letter writting, or dropping bombs. This is certainly part of the process, however, action must be accompanied by conscious thought and dedication to Torah study, and at the same time, thought (Torah study) must be accompanied by action. On their own thought or action is empty, and like Nadav and Avihu, self serving. Action alone is like return without a run and thought by itself is like run without a return. In either case, when they stand separately, they tend to become self-serving. It is Run without Return. It is insufficient to deal with the rectification of our Land or People on either a wholly intellectual or wholly emotional level. We need to focus on and acqiure unitiy- Harmony- (the emination of )Tiferet, and we must keep in mind that Tiferet is the emanation of the patriarch Jacob - Yisroel (Israel), the synthesis of Chesed(loving kindness) and Gevurah(might).We must also look to concretize our actions with pure and Holy thoughts of Torah and G-d consciousness if our efforts are to be fruitful. Then when we run to G-d with both our thoughts and actions, we will have in our return His blessing and rectification that bring Mashiach Now!
Leib Getzel (Lawrence) Lax
FYI; It is worth noting that the gematria -Hebrew numerological values for words; thought (מחשבה) and action מחשבה )
= 770 which is this Hebrew calendar year, a year for thought and action!
Add comment Tagged: Avihu, blemish, blemishes, Book of Vayikra- Shemini-Tazria-Metzora- Acharei-Kedoshim, honey, leprosy, Mashiach, milk, Nadav and, run and return, thougha nd action =770, Transformation, tzadik, tzara'as April 22, 2010
One of the most meaningful teachings of Torah is the teaching ‘to raise up’ . This concept can apply to a person, place or thing; ones tefillah (prayer) or an object to be used for mitzvah such as our food, or the 4 species of Sukkoth, or the putting on of tallis and teffilin. All have a potentially elevating impact on ourselves as Jews and the nation of Klol Yisroel
In Parshas Bamidbar and Naso we see the idea of ‘raising up the head’. In Bamidbar, in the counting of the census, we see the word for ‘census’ is ‘rosh’. The same word as rosh used for ‘head’. When we look at a the raising (elevating) of the word ‘rosh’ ר-א-ש using Kabbalistic mesora (tradition) we ‘raise’ each letter to its following letter in the Hebrew alphabet so, a reish – ר becomes ש-shin, aleph א becomes ב beit and shin-ש becomes ת tet thereby revealing the concealed word Shabbos- ש-ב-ת. The head or ‘rosh’ represents the elevation of all 6 days of creation. Here the ‘rosh’ as the head of the week is the culmination of all of the 6 days ‘raised ‘ up as the 7th-day, Shabbos - ש-ב-ת , the rosh ר-א-ש becomes elevated as Shabbos – ש-ב-ת … the head becomes raised.
Naso- To Raise Up
The Kohanim as they perform their blessing to the congregation ‘raise the palms of their hands’. The Kohan with his mind, his heart and his hands, becomes a conduit for blessing.
When Moses gave a Hosea the gift of a ‘yud’, there was reflected change in his name and his being. This ‘yud’ gave Yohoshua the ability to lead the nation. The letter yud has a gematria of 10, which represents the complete 10 units of the sefirot. The point of contraction o f G-ds light, the Tsimtsum, is also referred to as the point of the ‘yud’. Yohoshua thus had the ability with the addition of the ‘yud’ to be a suitable leader by being able to connect and receive from a lofty spiritual place.
The yud shares the same letters as the word yad, or hand. We often hear the phrase ‘by the hand of G-d’ which is an anthropomorphization of G-ds spiritual light transforming into a pluralistic reality (this, the finite world) of the physical and spiritual worlds at the point of contraction of His light . This point of contraction is the tsimtsum. Our entire being, as Jews is as a tsimtsum, a point of contraction for receiving ad transmitting spiritual energy. Much more effective at this particular task of giving blessing were the Kohanim in their vigil state of purity to receive and bless us. (For more on YUD see Rav Gisnsburgh http://www.inner.org/hebleter/yud.htm)
The Nazir (Parsha Naso)
In the pursuit of a lacking state of spiritual purity one may take on the astringent vows of the Nazir to raise -up oneself to a more pure and holy state. During this period of vow an individual separates himself out from many things of the physical world that may lead to temptation and transgression in order to focus on tshuva, a return to a holy state with G-d.
This includes having all his hair shaved at the beginning and end of the period of his vow. This is done because the hair is believed to hold spiritual impurity. The hair is actually like spiritual antennae (a reason why men wear beards; to connect the higher and lower neshama). As the individual wishes to reach a higher state of purity, his hair remaining intact would therefore be an obstacle to this end. At the end of the period of the Nazir the hair roots that have grown out, now containing the last of the hairs ‘impurity’, are once again shaven off and the process of the Nazir is near completion. Lastly, these final cuttings with the final remnants of impurity are burned as a part of an offering.
The process of elevating ourselves and the world is integral to Judaism. This is key to the bringing of Mashiach. It is through the probing, investigating, examining and elevating of the existential questions of life that this can be accomplished. During the period of the 49 Days of the Omer – The ‘50 Gates of Binah (understanding), the emotive or ‘heart’ aspects of our character can be elevated by what is referred to as ‘the holding and elevating 2 opposites’. It is as through the process of bringing unity between ‘the 2 opposites’ that transformation can occur. It is by looking at the 49 different combinations of the secrets of our heart and then elevating ourselves that we come to rectify our heart through tackling the deeper questions of our life. The answers are in the questions.
Marriage and Opposites
There is perhaps no greater model than marriage to illustrate ‘ 2 opposites’ that must strive to elevate oneself and another in unity…’I am my beloved and my beloved is mine
Ni-su-im, marriage is from the same root word as Naso. As ‘2 opposites’, a husband must strive to elevate his wife, and a wife her husband.
The Menorah- (Parsha Beha’alotcha)
Aaron had a specific duty in his service in the Mishkan. It was Aaron who completed the Menorah by lighting and thus inaugurating the Menorah.
Although it was a mitzvah to build the Menorah, it was deemed a separate Mitzvah that Aaron light and inaugurate the Menorah.
Each time the Menorah was light, it was Aarons specific duty to clean, assemble, add olive oil and light the menorah. Each time the Menorah was re-assembled and lit, it was considered as a new Menorah, and a ‘new’ mitzvah that would signify a flame that included the flame of Chanukah and carried throughout the journey of the exile to the coming of Mashiach.
It is our teaching that every mitzvah, even when done repeatedly is new each time as we are new and continually recreated (reborn) through service to G-d.
There is a powerful connection between Aaron lighting the menorah and the Shema. The Hebrew word of flame is ‘shelhavet’ and has a gematria (numerical value) of 737.
In the Shema, we say ‘with all your heart, and with all your soul, and with all your might.” (B’chol levavcha, uvechol nafshecha uvechol me’odecha). The numerical value of this phrase is also 737. Both share the concept of raising up.
We learn out from this Parsha the proper way of lighting the candle flame of the of the Menorah . The first independent flame must be held in place to light the unlit candle until the second candles’ flame is able to burn independently. We can that when both flames fuse into one tall and strong flame, both flames are strong, independent and unified. This is a metaphor for marriage and all relationships in life.
We must look to touch every Jew to help him to ignite the spark within, and we must nurture him until his spark becomes a strong independent flame. We must be strong individually and together.
Leib Getzel (Lawrence) Lax
Add comment Tagged: Aaron, beha'alotcha, flame, heart, light, marriage, Shabbos, shema June 12, 2009
Beha’alotcha: The inverted NuNs (10:35-36)
Inspired by the teachings of Harav Yitzchak Ginsburgh
The World of Rectification (Tikun), this world, is often referred to as a pluralistic or paradoxical world. Unlike a world that is purely spiritual, this world is both spiritual and physical. Understanding the individual components and the interaction of the physical and spiritual worlds allows us to better bring about unity at all levels creation. To do this, we need the teachings of Kabbalah.
The Omer
During the 49 Days of the Omer we look to rectify the 7 Emotive experiences of the Heart. The character (midos) of ones 7 Emotive or Heart sefirot (worlds) are worked on in every possible combination referred to as ‘interinclusion’ of the 7 sefirot of ; chesed, gevurah, tiferet, hod, netzach, yesod and malchut for a total number of interinclusions of 49, the number of days of the Omer. The purpose of the Omer is to rectify ones heart in preparation to receive the Torah on the 50th day, Shavuos.
Transformation is achieved through ‘carrying, or holding 2 opposites’, also known as ‘standing in the question’. This concept is the key to The 50 Gates of Binah-Understanding. It is through comparative analysis, through the existential questions in life that we can bring together in unity ‘two opposites’ and achieve a rectified state of Binah-Understanding. (see article 50 Gates http://auraoftorah.com/?p=103)
Shavuos
The receiving of Torah was a mind experience as it says; they were ‘wise of mind’. However, this intellectual or ‘mind’ experience of Torah proves to be fleeting and porblematic. It was followed very soon after by the transgression of the golden calf (the egel). We see however that ‘Bezalel and the others who were ‘wise of heart’ were chosen to build the Mishkan. This would indicate that their revelation at Sinai was both an experience of ‘wise of heart and wise of mind’ , allowing those individuals (chosen to build the Mishkan) to integrate Torah into their being at the revelation at Sinai. We can thus see the merit of rectifying ones heart ( the 50 Gates of Binah) during the 49 Days of the Omer to be prepred to receive Torah on Shavuos.
~ A mind experience without a connection to the heart is a fleeting one. ~
Th Roof of the Mishkan and the Inverted Nuns
*The original root of the word Kabbalah (קַבָּלָה ) in Hebrew means “parallel.” In the entire Five Books of Moses this root appears only twice,1 in the same phrase, “the loops shall be parallel to one another.” Only later, in the Book of Esther do we find this root used in what has become its common sense in Hebrew, “to receive” (לְקַבֵּל ). This means that the original sense of the word Kabbalah indicates an ability to see and draw parallelisms or one-to-one correspondences between different sets of elements that at first sight may not seem to be related to one another. It all starts from the fact that they have the same number of elements. In the Torah, the two sets were of 50 loops. When they were connected they formed one roof of the Tabernacle. Connecting the two sets creates unity. The whole purpose of our study of Kabbalah is to see unity within plurality. This is how one begins to return from the feeling of plurality to unity in the soul. This is the basic wisdom of Kabbalah. *Harav Y. Ginsburgh http://www.inner.org/times/nisan/nisan-speak-your-faith.php
The Paradox of the Inverted NuNs and the Mesiannic Message of the Mishkan
As we have seen in the previous paragraph, the inverted NuNs (Nun = 50) are the two roof pieces that become one unified roof. The actual passage form Torah where we find the inverted nuns is translated as follows;
Chapter 10 Verse 35: Whenever the Ark departed Moshe would say: “Rise, Ad-noy, and may your enemies disperse, and those who hate You flee before You.” Verse 36: When it rested, he would say: “Come to rest, Ad-noy, among the myriads and thousands of Israel.”
At the surface understanding the passage is talking about the the Aron Kodesh as they travelled and rested in Bamidbar-the wilderness.
The commentators agree that that these two verses enclosed by the ‘inverted NuNs’ are actually ‘in potential’ a separate book of the Torah. It can qualify as a separate sefer given the guidelines that a sefer must be at least 85 letters. This would then alter the existing understanding that the 5 Books of Moses, The Chumash, are actually in potential 7 books. This division of the Torah however may only take place when Mashiach arrives.
We can learn from the versus above that the shchina rested upon us as the Ark rested and we camped, and the shchina protected us as we traveled Ever since the Exodus form Mitzrayim (Egypt) we have as a people been on a journey. We say in the Shema that we will carry the teachings of Torah ‘ as we sit in our home, as we walk on our way’. This is very nice allusion to the verses of the Torah as the Ark travels and rests. And just as the 2 roofs (50 loops each or NuN=50 loops) become unified as one completed roof over the Mishkan, so to will the paradox of the resting and travelling Mishkan become unified.
The inverted NuNs give us an indication of the potential of the power of the unification. We must keep in mind that roof of the Ark as well as the power of rectification of the heart of the 50 Gates of Binah(as Nun= 50) and the key to the rectification of the heart. The Messianic message of the contained versus (Ch10vs 35-6) reveals to us that as we continue to journey, we must live and learn Torah, we must strive to resolve the plurality within our hearts and minds and our world… and we must gather and ignite sparks of Holiness to bring about unification so that the ultimate final resting place of the Shchina and the Ark will be the Beit Hamikdash, the 3rd Temple…and all Jews will be united and the Mashiach will be amongst us. May Mashiach come now.
Leib Getzel (Lawrence) Lax
Add comment Tagged: 50 Gates, Binah, emotive, heart, Kabbalah, mind, NuN, Omer, opposites, paradox, pluralistic, sefirot, Shavuos, tikun, Transformation, understanding June 12, 2009
inspired by the teachings of Harav Yitzchak Ginsburgh
During the Omer we count 49 days and on the 50th day we celebrate Shavuos.
The 50 gates of Understanding is also known as The 50 gates of Binah (the sefirot of Binah). The sefirot of Chocham appears opposite to Bina on the Kabbalah Tree of Life. Chochma or wisdom is experienced as intuition or insight. It appears on the mind like a flash of lightning (chashmal). Binah (understading) however is acquired through a process. Binah begins with a question, a challenge… ‘Every problem in life is a question’.
Each on e of the 49 days of the Omer is new opportunity to rectify or approach the resolve of a paradox – a question, culmitating all 49 days of the Omer with the 50th day(parodoxically not counted), or 50th gate of Bina. A simple explanation is that all interinclusions (one sefirot within the other) of the 7 emotive sefirot or 7² = 49. when we add +1 to the count we then have 50. The purpose of the counting of the Omer is to rectify, to do Thsuva on ones 7 emotive (heart) character traits. This is done through the rectifying of midos (character) through the daily interinclusions of the sefirot. Thsuva is the goal during the 49 days of the Omer. Tshuva is often understood as ‘return’ to G-d, but Tshuva also means ‘to answer’. What we are meant to do especially during this period is to engage in probing existential questions that are relevant to our character as is pertains to the rectification of our heart.
When we rectify our heart, an emotive experience, we have then prepared ourselves (our vessel) for Shavuos to receive the Torah (an intellectual experience). The intellectual Torah experience on its own is a fleeting one.
Binah-Understanding brings Tshuva, and Tshuva brings healing. In the Zohar, Binah is synonymous with Tshuva. This is the experience of the 49 Days of the Omer and The 50 Gates of Binah.
An example of the 50 gates of Binah -Understanding… is that of the passing of Moshe on Mt. Nevo. This is also know as ‘Moshes transformation of the 50 gates’. Mt Nevo is also reffered to as the Mountain on which the NuN- נ was revealed to him, Har sh’nun bo The gematria value of Nun = 50. It was her that Moses reached the 50th gate and ascended to the heavens. However, this brings up an important point as no grave for Moshe was ever found. The malachim (angels) say that Moses is buried on Mt Nevo, in this world, but we claim that Moshe ascended to the spiritual word. The correct understanding is both are true. Moshe is in the physical and spiritual world simultaneously, that is that the physical and spiritual become one. Moshe’s passing appears to us then to be a paradox, an unresolvable question in this world. Keeping in mind that this world is paradoxical, it is through our probing questions that we approach a deeper understanding and oneness of Emes, G-ds truth.
Some understandings relating to the 50 gates of Binah in brief are;
· the 50 times the Exodus is mentioned in the Torah (Ramak), and the 50 questions G-d poses to Job. Ths Baal Shem Tov divides these into 3 categories;
· 50 worlds(time) and the 50 questions of Job, souls(space)and the Ramaks insights of the Exodus form Egypt, and divinity as it relates to the uplifting of ‘images’ (Torah images) of this world to G-d.
· There are 50 ‘anthropomorphized images of G-d in the Bible. (These all require much more explanation). It is the basis of Kabbalah that provide the insights for us to rectify these images. The goal of the 50 gates of bina-understanding is to lift the fallen images…(the images of this world).
· The first verse of the Shema can be broken down into what is know as the ‘Kabbalistic division of 248’ revealing 50 powerful words of Tshuva.
Kabbalah and Tshuva
The original root of the word Kabbalah (קַבָּלָה ) in Hebrew means “parallel.” In the entire Five Books of Moses this root appears only twice,1 in the same phrase, “the loops shall be parallel to one another.” Only later, in the Book of Esther do we find this root used in what has become its common sense in Hebrew, “to receive” (לְקַבֵּל ). This means that the original sense of the word Kabbalah indicates an ability to see and draw parallelisms or one-to-one correspondences between different sets of elements that at first sight may not seem to be related to one another. It all starts from the fact that they have the same number of elements. In the Torah, the two sets were of 50 loops. When they were connected they formed one roof of the Tabernacle. Connecting the two sets creates unity. The whole purpose of our study of Kabbalah is to see unity within plurality. This is how one begins to return from the feeling of plurality to unity in the soul. This is the basic wisdom of Kabbalah. (from Harav Yitzchak Ginsburgh –‘Nisan’ –Gal Einai-) 1. Exodus 26:5 and 36:12.
It is in the dimensions of the Holy of Holies of the Mishkan we can find a well know Torah paradox. There is seemingly a discrepancy in the dimension regarding the placement of the Aron Kodesh which rests below the curtain roof. The width of the Holy of Holies is 10 cubits (measured curtain to curtain), but also remains 10 cubits even with the placement of the Aron of 2.5 cubits (this measurement is taken from curtain to edge of Aron and from edge of Aron to opposite curtain). It would appear then to require an overall dimension of the of Holy to increase by 2.5 cubits) however the dimensions remain the same We then begin to understand the paradox that the Aron exists in this world and the spiritual word simultaneously. The Aron Kodesh is there and it isn’t there…simultaneoulsy. We should not here that Yitzchak is the patriarch associated with Bina. He found that there were not just 50 gates, but 50 corresponding gates = 100, the highest level.
The key to the 50 gates is found in the pursuit of the resolve of a problem, a paradox through ‘the question’. Some years ago, the great Rav Stiensaltz was in New York on an extensive speaking tour. He was approached by a Rosh Yeshiva to speak nearby at his boys Yeshiva. Although the Rav’s schedule was pressing, he agreed to briefly address the boys.
The Rav entered the gymnasium and went to the podium to address the boys. He said, “Ask your teachers really hard questions. Make their lives miserable!”. With that, he exited the Gymnasium. Almost out the door he heard the Rosh Yeshiva say to the boys,‘ I believe Rav Steinsaltz was kidding.’
Rav Steinzaltz nearly out the door, stopped, turned around , and proceeded back to the podium and said, ‘I meant every word!’… and left.
The 50 Gates of Bina and Thsuva we can then understand as ’ the ability to answer the existential questions that life poses to us. (Rav Ginsburgh) We must continually question .
We must keep in mind that Binah-Understanding brings Tshuva, and Tshuva brings healing.
Make your questions challenging for your teachers and yourself.
The answer is in the question!
Leib Getzel (Lawrence) Lax
Add comment Tagged: 50, Binah, gates, Omer, Shavuos, tshuva, understanding May 22, 2009