Thursday, June 24, 2010
To Bring Forth Beauty
This week’s Torah portion is Korach, which concerns the famous conflict sparked by Moses’ cousin Korach, 2 of his neighbors, and 250 other leaders. After the bad news about having to wander for 38 more years, in last week’s Torah portion, Korach, a Levite, challenges Moses and Aaron, claiming that they have taken upon themselves too much authority. Moses tells Korach that God will choose who is holy, and subsequently, Korach and the rebels perish in an earthquake and fire respectively. Then a plague breaks out and Moses instructs Aaron to stop the plague with an offering of incense. Aaron stands between the living and the dead and stays the plague, but the people continue to complain about Moses and Aaron. In an effort to stop the murmuring, God tells Moses to have the head of each of the 12 tribes put a staff with his name on it in front of the Tent of Meeting, overnight, and to write Aaron’s name on the staff of Levi. The Torah says, “And it came to pass, that on the next day Moses went into the Tent of Testimony; and, behold, the staff of Aaron for the house of Levi had budded, and brought forth buds, and bloomed blossoms, and yielded almonds.” Aaron has a wonderful reputation in the Torah. He is the High Priest, the older brother, but he is consistently a second fiddle to Moses. He is a peace maker, resolving quarrels and keeping the peace in Moses’ absence. In Midrash Rabba it says, 18:23 It is an honor for a man to keep aloof from strife; but every fool will be snarling (Prov. XX, 3). Aaron is also the appeaser who made the golden calf; the parent whose two eldest sons died before his eyes and the entire assembly, while he kept silent. He is the one who refused to keep one of God’s commandments to eat a sacrifice, because he felt unworthy; and Moses thought his reasoning was correct. He is the servant of God who sacrificed animals, one who heard confessions of the sins of the people each day and saw how sins, that cause death and waste, can be forgiven and cleansed. He was a people person, a regular guy when not in his royal robes and a good listener. When his staff, or mateh in Hebrew, bore fruit, God showed that beauty, creativity, and goodness came from him. Staff, mateh, also means below, which the rabbis connect with humility. The Torah underscores the qualities that bear fruit in a life. What qualities can bring forth beauty?: patience, service, humility, repentance, and sincerity of heart. A quiet that comes from below: that deep place where we are alone with ourselves and our divine essence; the refusal to separate ourselves, as Korach did, but to bind ourselves to our brothers and sisters by being at one with the group. Beauty comes from connection, nobility from service, and fruitfulness from the balance that humility brings to our participation. Creation is about love. Our sages say, it is only by love that God created the world. Love always Re-enacts creation. Bearing fruit is about union; the unification of the upper and lower realms. Aaron was a conduit connecting earth and heaven, He is a model not for the leader, but for the rest of us, those who try to help in the role we have been given to play in this life. May our love re-enact creation, unifying the upper and lower realms, bearing beautiful fruit in our lives allowing us to connect earth to heaven; and May our deeds bring forth beauty and union with our Divine essence.
Friday, June 11, 2010
Understanding Our Mission
This week’s Torah portion is Shelach Lecha, which means, send forth for yourself. It tells the famous story of the scouts, sent to have a first glimpse of the Promised Land. God gave permission for 12 leaders, one from each tribe, to be sent by Moses to bring back a report on the land, the people in it, and its produce. Upon the scouts return, they gave a public report in which they affirmed that the land was good, “But,” 10 out of 12 of them said, in effect, we will never be able to conquer it. We are far too weak. The land it fortified and the people are too strong. The scouts demoralized the Israelites, who became afraid and wanted to return to Egypt. Because of the people’s fear and lack of faith, in spite of God leading them around with a pillar of cloud and feeding them each day, God concluded that only their children who had not been enslaved, would inherit the land and that they must wander for 38 more years.
It is interesting to compare the scouts in this week’s portion and the scouts that Jacob sent when he prepared to meet his brother Esau, after not having seen Esau for 20 years, knowing that the last time they met, Jacob tricked Esau out of his blessing. Jacob’s scouts are called malachim, angels or messengers in the Torah; whereas here, in Shelach Lecha, those sent out are called anashim latour: men, to spy or explore. Their tasks seem similar: travel to Canaan, find out who is there, whether there is a threat, pick up any useful information, and report back. Jacob’s messengers reported that Easu was advancing toward him with 400 men; and Jacob became frightened. In Shelach Lecha, however, the scouts went one step further than Jacob’s messengers. They reported back not just what they had seen but also presented to the whole congregation their own conclusions and decision based on what they saw. In effect, they had misunderstood their mission. No one had asked them to decide IF the people should enter the land. God had not said to them, go see the land and see if this is what you want to do. In the Torah, and by extension in our own lives intention is very important. In Pirkei Avot, Chapters of the Fathers, which is part of the Talmud, it is written, (V:20) ”Any controversy with a noble purpose will result in abiding value, but any controversy that has no noble purpose shall not have abiding value.” When Jacob heard the messengers’ bad news he wrestled with himself all night, confronting his own integrity so that he could face his obligation of meeting Esau the next morning, not knowing where his blessing might lie. When we perform any action, the sages say, an angel is created, and that energy we send out into the world contains the goodness of our intentions or conversely, the negativity or selfishness with which we sometimes act. The S’fat Emet quotes Midrash Rabbah (16:1) “Nothing is beloved before God like an emissary sent to do a mitzvah who risks his life for the mission to succeed.” The S’fat Emet’s grandfather and teacher said, “We are all emissaries to do mitsvot; we were sent into this world by God in order to fulfill God’s commandments.” And these commandments were given to us in love, for our benefit. Like the spies, it is so easy for us to misunderstand our mission. We were sent here to go forth fearlessly, not always knowing where our blessing will lie, to be angels of goodness for each other: to help and be a blessing to one another, and to bring God’s goodness into the world. We don’t get to decide what our mission will be; it has already been decided for us, because of the way we are made, as an integral part of the universe and God.
The universe is already structured so that if we do what is right and open our hearts, we feel good about ourselves. In Leviticus it says, you shall be holy for the Eternal our God is holy; and this is part prophecy and part encouragement. We aren’t allowed to decide if we want to be a blessing, for that is the way God is leading us. If our intentions are for the sake of Heaven, then our struggles will have meaning and value, and we will be guided on a true path to wholeheartedness with God and love for each other. May each of us be guided on a path of love, compassion, and good intentions, that we may create angels of goodness and beauty, now and always.
It is interesting to compare the scouts in this week’s portion and the scouts that Jacob sent when he prepared to meet his brother Esau, after not having seen Esau for 20 years, knowing that the last time they met, Jacob tricked Esau out of his blessing. Jacob’s scouts are called malachim, angels or messengers in the Torah; whereas here, in Shelach Lecha, those sent out are called anashim latour: men, to spy or explore. Their tasks seem similar: travel to Canaan, find out who is there, whether there is a threat, pick up any useful information, and report back. Jacob’s messengers reported that Easu was advancing toward him with 400 men; and Jacob became frightened. In Shelach Lecha, however, the scouts went one step further than Jacob’s messengers. They reported back not just what they had seen but also presented to the whole congregation their own conclusions and decision based on what they saw. In effect, they had misunderstood their mission. No one had asked them to decide IF the people should enter the land. God had not said to them, go see the land and see if this is what you want to do. In the Torah, and by extension in our own lives intention is very important. In Pirkei Avot, Chapters of the Fathers, which is part of the Talmud, it is written, (V:20) ”Any controversy with a noble purpose will result in abiding value, but any controversy that has no noble purpose shall not have abiding value.” When Jacob heard the messengers’ bad news he wrestled with himself all night, confronting his own integrity so that he could face his obligation of meeting Esau the next morning, not knowing where his blessing might lie. When we perform any action, the sages say, an angel is created, and that energy we send out into the world contains the goodness of our intentions or conversely, the negativity or selfishness with which we sometimes act. The S’fat Emet quotes Midrash Rabbah (16:1) “Nothing is beloved before God like an emissary sent to do a mitzvah who risks his life for the mission to succeed.” The S’fat Emet’s grandfather and teacher said, “We are all emissaries to do mitsvot; we were sent into this world by God in order to fulfill God’s commandments.” And these commandments were given to us in love, for our benefit. Like the spies, it is so easy for us to misunderstand our mission. We were sent here to go forth fearlessly, not always knowing where our blessing will lie, to be angels of goodness for each other: to help and be a blessing to one another, and to bring God’s goodness into the world. We don’t get to decide what our mission will be; it has already been decided for us, because of the way we are made, as an integral part of the universe and God.
The universe is already structured so that if we do what is right and open our hearts, we feel good about ourselves. In Leviticus it says, you shall be holy for the Eternal our God is holy; and this is part prophecy and part encouragement. We aren’t allowed to decide if we want to be a blessing, for that is the way God is leading us. If our intentions are for the sake of Heaven, then our struggles will have meaning and value, and we will be guided on a true path to wholeheartedness with God and love for each other. May each of us be guided on a path of love, compassion, and good intentions, that we may create angels of goodness and beauty, now and always.
Friday, June 4, 2010
Bearers of the Light
This week’s Torah portion is Naso, which means do, as in, do a census. The Levites were to be counted and tasks associated with transporting the Tabernacle were assigned. Also in the portion, people with certain conditions were to dwell outside the camp until they were purified again. A mechanism for confession to the Priest, and restitution of an extra 20 per cent, was laid down. This portion also describes laws that have been abandoned, such as the trial by ordeal when a husband is suspicious of a wife; and the rules for temporary nuns and monks, the Nazarites. This portion famously includes the Priestly Benediction; and concludes with the description of identical offerings of the tribes for the dedication of the sanctuary.
Naso describes the labor of the Levites, which is here called service. Much of the Levitical service was carrying. Among the four Levite families, the Gershonite clan carried the curtains and fabric panels which enclosed the Tabernacle, or the Mishkan, and formed the cover of the Tent of Meeting. The Kohath clan carried the most sacred objects: the ark, the table of bread, the Menorah, the golden incense altar, and all the associated utensils. Two of the Levite families were assigned wagons, for carrying the heaviest parts of the Tabernacle. The text Says, (7:9) and to the sons of Kohath, Moses did not give wagons since the sacred service was upon them and they carried on their shoulder.
A few things to notice: all the Levites had extra work to do. Their blessing was that, not only did they have to transport their own tents and belongings, like everyone else, but they were responsible for more than the average person. Also, the census first counted the non-Levites and only afterward counted the Levite families. So, in a sense, everyone “counted.” Every person was important to the success of the endeavor. Rabbi Gelberman said in his book, Spiritual Truths, “There are no sidelines in a spiritual world. We must enter it and live.” So, the Torah says, we all count and are all engaged in service, a sacred service. Those designated to be leaders are asked to do more of the work, not less. There are two hints in the text about what true service should be. The word for curtains Y’ri-ot, is interesting. It is related to seeing, and to the world neighbor, as in you shall love your neighbor as yourself. But it is also related to protection and to friendship. The curtains were lace panels and the covering for the tent of meeting was made of goat hair. Both of these types of panels let in the light, especially the goat hair cover, because the Tent of meeting was enclosed and had no illumination during the day; only at night was the menorah lit. There was a waterproof covering for the tent as well; and perhaps it was put on in inclement weather. So the Hebrew words lead us to an inner meaning: that of finding the inner mishkan the indwelling of holiness, or finding the inner Tzaddik, the inner righteousness within us that yearns to serve and let in Divine light. The true service that brings us closer to our inner holiness is carrying light: seeing each other person as our neighbor and carrying our light to our fellow; extending our light, our understanding, and even our protection, a function of us all being responsible for each other.
The Talmud contains a commentary on carrying from Naso. It is well known that the Levites were musicians. They sang and played instruments: drums, flutes, harps, and tambourines for the Temple service. The Talmud comments: (Arachin 11a:6) Our Rabbis taught: The omission of the song invalidates the sacrifice, R. Eleazar said: Because Scripture said, And I have given the Levites — they are given to Aaron and to his sons from among the children of Israel . . . and to make atonement for the children of Israel, i.e., just as atonement is indispensable, so is the song indispensable. ….. Now which service is it that is in joyfulness and with gladness of heart? You must say: It is song. And it is also written, …. But unto the sons of Kohath he gave none, because the service of the holy things belonged unto them: they bore them upon their shoulders. … But they bore them here means in song, for thus also it is said: Take up [se'u] the melody and sound the timbrel, and it is said also: They lift up [yisse'u] their voices, they sing for joy.
This tells us how we should perform Divine service. We must open our hearts and let in the light, carrying our light to others with the music in our souls; with joy and gratitude; with happiness and our life force. We were given these gifts not to keep them to ourselves, but to bring our light out of where it sometimes hides and light up the eyes of others with our caring and our smiles. This is true service: carrying our share, doing our part joyously, and adding to and extending the blessings we were given in this world. May the songs of the Levites be our example and may the holy tasks we carry out be a reflection of the radiance of our own souls.
Naso describes the labor of the Levites, which is here called service. Much of the Levitical service was carrying. Among the four Levite families, the Gershonite clan carried the curtains and fabric panels which enclosed the Tabernacle, or the Mishkan, and formed the cover of the Tent of Meeting. The Kohath clan carried the most sacred objects: the ark, the table of bread, the Menorah, the golden incense altar, and all the associated utensils. Two of the Levite families were assigned wagons, for carrying the heaviest parts of the Tabernacle. The text Says, (7:9) and to the sons of Kohath, Moses did not give wagons since the sacred service was upon them and they carried on their shoulder.
A few things to notice: all the Levites had extra work to do. Their blessing was that, not only did they have to transport their own tents and belongings, like everyone else, but they were responsible for more than the average person. Also, the census first counted the non-Levites and only afterward counted the Levite families. So, in a sense, everyone “counted.” Every person was important to the success of the endeavor. Rabbi Gelberman said in his book, Spiritual Truths, “There are no sidelines in a spiritual world. We must enter it and live.” So, the Torah says, we all count and are all engaged in service, a sacred service. Those designated to be leaders are asked to do more of the work, not less. There are two hints in the text about what true service should be. The word for curtains Y’ri-ot, is interesting. It is related to seeing, and to the world neighbor, as in you shall love your neighbor as yourself. But it is also related to protection and to friendship. The curtains were lace panels and the covering for the tent of meeting was made of goat hair. Both of these types of panels let in the light, especially the goat hair cover, because the Tent of meeting was enclosed and had no illumination during the day; only at night was the menorah lit. There was a waterproof covering for the tent as well; and perhaps it was put on in inclement weather. So the Hebrew words lead us to an inner meaning: that of finding the inner mishkan the indwelling of holiness, or finding the inner Tzaddik, the inner righteousness within us that yearns to serve and let in Divine light. The true service that brings us closer to our inner holiness is carrying light: seeing each other person as our neighbor and carrying our light to our fellow; extending our light, our understanding, and even our protection, a function of us all being responsible for each other.
The Talmud contains a commentary on carrying from Naso. It is well known that the Levites were musicians. They sang and played instruments: drums, flutes, harps, and tambourines for the Temple service. The Talmud comments: (Arachin 11a:6) Our Rabbis taught: The omission of the song invalidates the sacrifice, R. Eleazar said: Because Scripture said, And I have given the Levites — they are given to Aaron and to his sons from among the children of Israel . . . and to make atonement for the children of Israel, i.e., just as atonement is indispensable, so is the song indispensable. ….. Now which service is it that is in joyfulness and with gladness of heart? You must say: It is song. And it is also written, …. But unto the sons of Kohath he gave none, because the service of the holy things belonged unto them: they bore them upon their shoulders. … But they bore them here means in song, for thus also it is said: Take up [se'u] the melody and sound the timbrel, and it is said also: They lift up [yisse'u] their voices, they sing for joy.
This tells us how we should perform Divine service. We must open our hearts and let in the light, carrying our light to others with the music in our souls; with joy and gratitude; with happiness and our life force. We were given these gifts not to keep them to ourselves, but to bring our light out of where it sometimes hides and light up the eyes of others with our caring and our smiles. This is true service: carrying our share, doing our part joyously, and adding to and extending the blessings we were given in this world. May the songs of the Levites be our example and may the holy tasks we carry out be a reflection of the radiance of our own souls.
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