This week’s Torah portion is Vayechi, which means, and he lived. Jacob and his family are living in Egypt. He is nearly blind and near death. He calls his son Joseph to ask him to bury him in Canaan, in Eretz Israel. He then adopts Joseph’s sons, Menashe and Ephraim, adding them to the tribes of Israel, and blesses them. Later, on his deathbed, he assembles his family and chooses a leader, and then dies. At the end of the portion, Joseph, having assured his brothers of his complete forgiveness, also dies.
The Torah tells us that something strange occurred when Jacob blessed his grandsons. It says, “Joseph took the two of them, Ephraim with his right hand to Israel’s left and Menashe with his left hand to Israel’s right and he drew close to him But Israel extended his right hand and laid it on Ephraim’s head, though he was the younger and his left hand on Menashe’s head. He moved his hands with intelligence for Menashe was the firstborn. ” (Gen. 48:13-14) Joseph objects but Jacob makes a prediction that Ephraim will become greater than Menashe. Then he blesses the boys, “by you shall Israel bless, saying, May God make you like Ephraim and like Menashe.” (48:20)
There is a long tradition in Judaism that the right hand symbolizes the yetzer hatov, the good impulse, and the left hand symbolizes the yetzer hara.{And we found out a few years ago when we took a trip to the Metropolitan Museum, that this episode of Jacob blessing his grandsons was portrayed in a renaissance tapestry as a symbol of the cross!} In the Talmud the “rabbis taught, always let the left hand thrust away and the right hand draw near.”(Sotah 47a) We can see that there was a deep chasm between the right and left, the good and evil impulses, at the time of the Talmud. However in the Torah, in Deuteronomy, there is another tradition: “Serve God with all your hearts.” The Chassidic masters aligned themselves with the principle of unifying the two parts of ourselves.
Rabbi Elimelech of Lizhensk wrote, “Ideally, we must serve God with both inclinations.”(P140) My teacher, Rabbi Gelberman, who came out of the Chasidic Satmar lineage taught that if you cut off the evil inclination, “you end up with a one-armed man.”(Personal communication) Rabbi Gelberman had a PhD in psychology. He was a therapist as well as a rabbi. Surely he had read the teachings of Carl Jung, who dreamed about a figure he called the Shadow, describing the Shadow as, “the dark side of his being.” (P. 235, Memories, Dreams and Reflections) Jung came to believe in the necessity of the unification of the conscious and unconscious, as well as the good self and the shadow self; that there is energy in the shadow which is creative and also necessary for our growth; and that the solution to the conflict between these opposites “is felt as grace.” How does this relate to Menashe and Ephraim?
Jung’s teaching about grace is echoed by Rabbi Gunther Plaut, who wrote that, “Every blessing bestowed by a person is at the core a prayer, since it asks God to help accomplish what the person by oneself cannot. (P. 305). This acknowledges God’s presence in every human interaction. Jung felt the goodness and rightness of that harmony which is representative of God’s Oneness. This relates in another way as well. The Rebbe of Zolitz (Soul of the Torah, P. 78) said that “Jacob noticed that although he promised the younger one greatness, Ephraim did not become arrogant and Menashe did not become jealous.” There is a long tradition that Menashe and Ephraim were the first Jewish brothers who got along well, which explains why they so deserved the blessing that all children become like them.
This also teaches us a more modern approach, a more psychological approach to working with ourselves to move forward in this New Year. First, we can look for and seek out parts of ourselves that we are ashamed of and don’t really approve of; parts we may have locked away, not wanting to deal with them; parts that we hope won’t pop out unexpectedly. We can work toward accepting those parts of us that are less than charming, and even love them. Then we can use the energy and creativity in those shadow parts of ourselves, harmonizing our acceptable and less acceptable selves to make inner peace, as it is said in the Song of Songs, let his left hand be under my head and his right hand embrace me. (SOS 2:6 & 8:3)
If we think about it, this inner conflict is also a metaphor for the parts of the human family we don’t find acceptable, and who we have to accept and love before the Messianic age of peace can arrive. Unless we become whole and at peace with ourselves, inwardly and outwardly, there is no grace, no blessing. Another detail: when Jacob stretched his right hand over to Ephraim and his left to Menashe, the left hand was on top! When we can be as happy and proud of all our energies, then we will be complete, whole, and capable of great goodness, even holiness. In this New Year, may we come to gently harmonize and accept our total selves: loving each part of us, integrating all parts into a contented whole, so that we may serve life: humanity and God, with all our energies, all our hearts.
Friday, March 6, 2015
Friday, February 27, 2015
No One Is Alone
This week’s Torah portion is Vayigash, which means, and he approached. Judah, Jacob’s fourth son, approaches Joseph, Viceroy of Egypt, who is really his brother, to plead for their youngest brother, Benjamin; and to ask to be enslaved in place of Benjamin. Benjamin has been wrongly accused of stealing Joseph’s silver cup. When Joseph learns that his brothers love and support Benjamin, Joseph reveals his identity to them and forgives them. He then arranges to bring his father and his brothers’ families to Egypt so that they will be sustained during the continuing famine.
The first three words of this portion are: “Vayigash eilav Yehudah, and Judah approached him.” Later in the portion there are the words: “For it was for life that Elohim, or God, sent me ahead of you.” It is a curious attribute of Hebrew that the word eilav, has an unpronounced yud before the last letter. It is also a curiosity that one of the words we use for God, Elohim, is plural. In Hebrew, the yud toward the end of a word tells us that it is plural. Very few people speak or write about this. And in fact, the plural of Elohim, which literally means Gods, is a bit of an embarrassment in Judaism.
We don’t know why the Torah uses a plural term for God. Perhaps the Torah is making a very important point with these plural words. If God includes everything, then reminding us of God’s plurality: of the many, many of us people existing within God, is very important. So, too, with the word eilav, him or, of him, or to him. This plural quality of the word means that no person is alone. No person is even a singular. God is always present: in every interaction, in every person; and one person represents us all, and is part of us all. And perhaps this is why the speech of Judah to Joseph is considered one of the most beautiful in the Torah: Judah is making a human connection to Joseph which expresses the great truth that we are part of each other. This is also why Joseph’s forgiveness of his brothers feels so right: because it expresses that same truth, that we are one, and one within God.
The Berdichever Rebbe commented on another verse, “If your youngest brother does not come down with you, you will not see my face again.” He said, “if you are not concerned with your brother, who is not on your level or status,” meaning those who are poor, “then you will not see my face again. This means that when we forget that we are connected to others and to God, by treating others as if they don’t matter, as if they are not as important as ourselves, we distance ourselves from the Divine Presence; but when we make human connections, it feels so right, because it is true, and we mint love and goodness in the world.
The S’fat Emet wrote about the meaning of this Oneness. He said, “The meaning of One is that there is nothing except God…God is the All…Even though we are incapable of understanding this properly, we still need to have faith in it. This faith will lead us to Truth.” Later, he says, commenting on Rabbi Isaac Luria’s teaching that God is within us, “You should have faith that you have within yourself the soul of the Living God…When you negate yourself before this Divine Life-point, wanting to know the Truth, it will be revealed to you.”
If the reasoning seems circular, perhaps it is. Knowledge leads to faith. Faith in our knowledge leads to Truth, which in turn, leads back to Faith and to knowledge; and it all leads to a deep natural knowing that the human connections we forge reveal our own God-nature and God’s goodness.
Joseph and Judah were remarkable people: Judah for his amazing growth as a person, his willingness to sacrifice himself to be enslaved instead of Benjamin, and his faith in himself to forge a vital human connection to this Vice Pharaoh of Egypt. Joseph, too, for his growth as a person, his forgiveness, and his ability to be touched by Judah and form a human connection to him. They expressed the deep truth of our connection to each other. May we realize the God nature within us, and form those vital human connections which lead right back to Divinity.
The first three words of this portion are: “Vayigash eilav Yehudah, and Judah approached him.” Later in the portion there are the words: “For it was for life that Elohim, or God, sent me ahead of you.” It is a curious attribute of Hebrew that the word eilav, has an unpronounced yud before the last letter. It is also a curiosity that one of the words we use for God, Elohim, is plural. In Hebrew, the yud toward the end of a word tells us that it is plural. Very few people speak or write about this. And in fact, the plural of Elohim, which literally means Gods, is a bit of an embarrassment in Judaism.
We don’t know why the Torah uses a plural term for God. Perhaps the Torah is making a very important point with these plural words. If God includes everything, then reminding us of God’s plurality: of the many, many of us people existing within God, is very important. So, too, with the word eilav, him or, of him, or to him. This plural quality of the word means that no person is alone. No person is even a singular. God is always present: in every interaction, in every person; and one person represents us all, and is part of us all. And perhaps this is why the speech of Judah to Joseph is considered one of the most beautiful in the Torah: Judah is making a human connection to Joseph which expresses the great truth that we are part of each other. This is also why Joseph’s forgiveness of his brothers feels so right: because it expresses that same truth, that we are one, and one within God.
The Berdichever Rebbe commented on another verse, “If your youngest brother does not come down with you, you will not see my face again.” He said, “if you are not concerned with your brother, who is not on your level or status,” meaning those who are poor, “then you will not see my face again. This means that when we forget that we are connected to others and to God, by treating others as if they don’t matter, as if they are not as important as ourselves, we distance ourselves from the Divine Presence; but when we make human connections, it feels so right, because it is true, and we mint love and goodness in the world.
The S’fat Emet wrote about the meaning of this Oneness. He said, “The meaning of One is that there is nothing except God…God is the All…Even though we are incapable of understanding this properly, we still need to have faith in it. This faith will lead us to Truth.” Later, he says, commenting on Rabbi Isaac Luria’s teaching that God is within us, “You should have faith that you have within yourself the soul of the Living God…When you negate yourself before this Divine Life-point, wanting to know the Truth, it will be revealed to you.”
If the reasoning seems circular, perhaps it is. Knowledge leads to faith. Faith in our knowledge leads to Truth, which in turn, leads back to Faith and to knowledge; and it all leads to a deep natural knowing that the human connections we forge reveal our own God-nature and God’s goodness.
Joseph and Judah were remarkable people: Judah for his amazing growth as a person, his willingness to sacrifice himself to be enslaved instead of Benjamin, and his faith in himself to forge a vital human connection to this Vice Pharaoh of Egypt. Joseph, too, for his growth as a person, his forgiveness, and his ability to be touched by Judah and form a human connection to him. They expressed the deep truth of our connection to each other. May we realize the God nature within us, and form those vital human connections which lead right back to Divinity.
Friday, February 20, 2015
The Education of a Son
This week’s Torah portion is Vayetze, which means, and he went. Jacob, who had tricked his Father and stolen Esau’s blessing is travelling to Haran, sent away by his parents to avoid Esau’s rage and to find a wife with his Uncle Laban. He dreams of a ladder reaching to heaven with angels ascending and descending on it. God promises to be with him and return him to the land of Canaan, informing him that it will be given it to him and his descendants. He arrives at Haran, sees Rachel, and fall in love with her immediately. He is welcomed with open arms by her Father, Laban, who says to him, “Nevertheless, you are my bone and flesh.” (Gen. 29:14)
It seems like a puzzling statement, as if Laban is not happy to see him, until we consider the last visit of Jacob’s family to Haran. When Abraham sent his servant to find a wife for Isaac, he sent camels, servants, gold jewelry, and presents for Laban’s family and the new bride. Jacob arrives with only his own two feet; and Laban puts him right to work. Jacob asks to marry Rachel and agrees to work for seven years as the bride price, which was customary in those days. This turn of events is very interesting if we consider Jacob’s Father Isaac’s words to him in the previous portion.
Isaac has just been tricked by Jacob and his own wife, Rebecca, into giving the blessing of the firstborn to Jacob, when it was intended for Isaac. Isaac seems to forgive Jacob, sending him off with a blessing, instructing him to go to Laban and find a wife there. Isaac says, “May El Shaddai bless you, make you fruitful, and make you numerous, and may you be a congregation of peoples. May God grant you the blessing of Abraham, to you and to your offspring with you, that you may possess the land of your sojourns which God gave to Abraham. (Gen. 28:3-4) Apparently, Isaac has forgiven Jacob, but the old man has yet some tricks up his sleeve.
He seemingly goes with the flow, accepting what has been done to him with grace and no bitterness, not bearing a grudge and not taking revenge, which is a teaching for us. Allowing and accepting what is happening is great wisdom. And in addition, Isaac possesses even a deeper wisdom, sending Jacob off to learn the hard lessons of real life, similarly to what God did for Cain, after Cain killed Abel; sending him off to learn and grow. Isaac, who had his very difficult and life changing experience when Abraham nearly sacrificed him, in which he came face to face with God’s Presence, is preparing his son without anger, hatred, or resentment added. And this is where another teaching lies. We are all in Life University, God’s sacred University, undergoing trials and triumphs to teach us and to elevate us. We have some elective courses in this University, but also, some difficult courses are required. Our task is to allow and accept what happens, doing our best to find a way to learn and elevate ourselves as we study, as we live life.
Many people underestimate Isaac. Here, he knows just what Jacob needs in life. He sees Jacob for who he is: someone who is not above lying and scheming, yet he loves him and wants the very best for him. Acceptance plus love are two powerful allies. The first makes our lives so much less stressful. It is a product of faith and trust. The second, love, enriches us and all life immeasurably. May these allies: acceptance and love, guide us, that we, like Isaac, may attain what Moses called, a heart of wisdom.
It seems like a puzzling statement, as if Laban is not happy to see him, until we consider the last visit of Jacob’s family to Haran. When Abraham sent his servant to find a wife for Isaac, he sent camels, servants, gold jewelry, and presents for Laban’s family and the new bride. Jacob arrives with only his own two feet; and Laban puts him right to work. Jacob asks to marry Rachel and agrees to work for seven years as the bride price, which was customary in those days. This turn of events is very interesting if we consider Jacob’s Father Isaac’s words to him in the previous portion.
Isaac has just been tricked by Jacob and his own wife, Rebecca, into giving the blessing of the firstborn to Jacob, when it was intended for Isaac. Isaac seems to forgive Jacob, sending him off with a blessing, instructing him to go to Laban and find a wife there. Isaac says, “May El Shaddai bless you, make you fruitful, and make you numerous, and may you be a congregation of peoples. May God grant you the blessing of Abraham, to you and to your offspring with you, that you may possess the land of your sojourns which God gave to Abraham. (Gen. 28:3-4) Apparently, Isaac has forgiven Jacob, but the old man has yet some tricks up his sleeve.
He seemingly goes with the flow, accepting what has been done to him with grace and no bitterness, not bearing a grudge and not taking revenge, which is a teaching for us. Allowing and accepting what is happening is great wisdom. And in addition, Isaac possesses even a deeper wisdom, sending Jacob off to learn the hard lessons of real life, similarly to what God did for Cain, after Cain killed Abel; sending him off to learn and grow. Isaac, who had his very difficult and life changing experience when Abraham nearly sacrificed him, in which he came face to face with God’s Presence, is preparing his son without anger, hatred, or resentment added. And this is where another teaching lies. We are all in Life University, God’s sacred University, undergoing trials and triumphs to teach us and to elevate us. We have some elective courses in this University, but also, some difficult courses are required. Our task is to allow and accept what happens, doing our best to find a way to learn and elevate ourselves as we study, as we live life.
Many people underestimate Isaac. Here, he knows just what Jacob needs in life. He sees Jacob for who he is: someone who is not above lying and scheming, yet he loves him and wants the very best for him. Acceptance plus love are two powerful allies. The first makes our lives so much less stressful. It is a product of faith and trust. The second, love, enriches us and all life immeasurably. May these allies: acceptance and love, guide us, that we, like Isaac, may attain what Moses called, a heart of wisdom.
Friday, February 13, 2015
Scarcity and Blessings
This week’s Torah portion is Toldot, which means generations. It tells of the birth of the twins, Esau and Jacob to their parents, Rebecca and Isaac. Jacob persuades Esau to sell him his birthright, the right of inheritance of the firstborn. There is also a section about Isaac’s servants re-digging the wells of his father, Abraham, and of making peace with the local chieftain; and then there is the well-known story of how Rebecca and Jacob trick Isaac into giving Jacob the blessing of the firstborn, after which Jacob has to leave home to escape his brother’s anger.
It is interesting that there is so much conflict in this portion, and that it seems to revolve around food; and interesting coincidence that we read this portion before Thanksgiving. To obtain food when he is hungry and exhausted, Esau sells his birthright of the firstborn. Later, Isaac asks Esau to make him a meal of the game he will catch, after which Isaac will give Esau a blessing. Love and food seem to get all mixed up in this portion. In some families, like Jacob and Esau’s family, there is seemingly not enough love to go around. Esau’s heart rending cry, “Have you not reserved a blessing for me?...Is there only one blessing? Bless me too, Father!” (Gen. 27:36, 38) touches us deeply.
The orientation of scarcity in life is something that, spiritually speaking, is really not true. The more we love, the more we mint the spiritual currency of the world, and the more love there is. This is true for most physical things as well. Even money flows according to our deeds and to Divine law. A scarcity of love, of blessing in Isaac & Rebecca’s family, comes because of favoritism, judging and controlling, which we also engage in concerning family members. The family is where we are known at our best and at our worst, and where we think we know each other. But are we really good judges of each other; and are we here to judge?
Our task on earth is really not to judge or control, but to accept and help each other. This is the essence of what a family is all about. When we can accept each other with all our faults and strengths, and actually love each other, scarcity disappears. Lovers happily share even a small bed. And the Torah teaches us in the book of Numbers, at the end of Chukat, that when we cooperate, there is more for everyone.
In the Middle East, the center of religion, sadly, none of the leaders seems to have read this in the Holy Books. At the end of this portion, both Jacob and Esau receive a blessing. The Chassidic master, the Vorker Rebbe taught, “No matter what one’s station, one can obtain a blessing.” (Soul of the Torah, P. 43) At this holiday time, may we accept, help, and not judge each other. May we express our love and thereby, receive many, many blessings.
It is interesting that there is so much conflict in this portion, and that it seems to revolve around food; and interesting coincidence that we read this portion before Thanksgiving. To obtain food when he is hungry and exhausted, Esau sells his birthright of the firstborn. Later, Isaac asks Esau to make him a meal of the game he will catch, after which Isaac will give Esau a blessing. Love and food seem to get all mixed up in this portion. In some families, like Jacob and Esau’s family, there is seemingly not enough love to go around. Esau’s heart rending cry, “Have you not reserved a blessing for me?...Is there only one blessing? Bless me too, Father!” (Gen. 27:36, 38) touches us deeply.
The orientation of scarcity in life is something that, spiritually speaking, is really not true. The more we love, the more we mint the spiritual currency of the world, and the more love there is. This is true for most physical things as well. Even money flows according to our deeds and to Divine law. A scarcity of love, of blessing in Isaac & Rebecca’s family, comes because of favoritism, judging and controlling, which we also engage in concerning family members. The family is where we are known at our best and at our worst, and where we think we know each other. But are we really good judges of each other; and are we here to judge?
Our task on earth is really not to judge or control, but to accept and help each other. This is the essence of what a family is all about. When we can accept each other with all our faults and strengths, and actually love each other, scarcity disappears. Lovers happily share even a small bed. And the Torah teaches us in the book of Numbers, at the end of Chukat, that when we cooperate, there is more for everyone.
In the Middle East, the center of religion, sadly, none of the leaders seems to have read this in the Holy Books. At the end of this portion, both Jacob and Esau receive a blessing. The Chassidic master, the Vorker Rebbe taught, “No matter what one’s station, one can obtain a blessing.” (Soul of the Torah, P. 43) At this holiday time, may we accept, help, and not judge each other. May we express our love and thereby, receive many, many blessings.
Friday, February 6, 2015
Are Neanderthals in the Torah?
Re: NY Times Article:
Skull Fossil Offers New Clues On Human Journey From Africa 1/29/15
As a former biologist and current rabbi, I had been teaching my bar and bat mitzvah students the possibility of interbreeding among humans and Neanderthals for a number of years, based on Genesis: 6: 1-4, when the research confirming the percentage of Neanderthal DNA in human populations became public a few years ago. This latest find, in addition to prior articles, shows that the early sections of Genesis contain fascinating clues about scientific truths, if we are curious and know how to interpret them. My students were amazed that what I had been teaching them as a possibility was actually true.
Skull Fossil Offers New Clues On Human Journey From Africa 1/29/15
As a former biologist and current rabbi, I had been teaching my bar and bat mitzvah students the possibility of interbreeding among humans and Neanderthals for a number of years, based on Genesis: 6: 1-4, when the research confirming the percentage of Neanderthal DNA in human populations became public a few years ago. This latest find, in addition to prior articles, shows that the early sections of Genesis contain fascinating clues about scientific truths, if we are curious and know how to interpret them. My students were amazed that what I had been teaching them as a possibility was actually true.
Friday, January 16, 2015
Encountering God in the Everyday
This week’s Torah portion is Chaye Sarah, which means the life of Sarah. Sarah has died at 127 years of age; and Abraham purchases a plot of land for her burial, large enough to be a burial estate for his family. It is a deed of sale embedded in the Torah. He then prepares to send his servant, Eliezer, to his family in Mesopotamia to find a wife for Isaac.
The servant asks if Isaac may come along on the journey, but Abraham will not permit it. Abraham says that God of Heaven and Earth will send an angel to make his errand successful. As he approaches his destination, the servant prays, “God, God of my master Abraham, may you so arrange it for me this day that you do kindness and Truth with my master Abraham. Behold, I am standing by the spring of water and the daughters of the townsmen come out to draw water. Let it be that the maiden to whom I shall say, Tip over your jug so I may drink and who replies drink and I will even water your camels, her will you have designated for your servant, for Isaac, and may I know through her that you have done kindness with my master. (Gen 24:13-14)”
The Torah reports that he had not yet finished his prayer, when Rebecca came out and offered to give him water, and to water the camels too. The text says, “The man was astonished at her. (24:21)” Eliezer finds out that she is Abraham’s relative and when he asks about lodging, she extends her family’s hospitality to him. Why should he be astonished? Perhaps it is because of the speed with which these events occurred. Also, perhaps it is because we are not used to having our prayers answered. The Talmud speaks about one reason the prayer was answered: because Eliezer was not praying on his own behalf.
There are several instances of this in the Torah. We read, “And Abraham prayed to God and God healed Abimelech and his wife and his maidservants” (Gen. 20:17), and immediately after it says: “And God remembered Sarah as God had said,” [i.e.] The Talmud remarks: “as Abraham had [prayed and] said regarding Abimelech.”(Baba Kama 92a); another instance is the prayer of Moses about Miriam, when he cries out to God, “Please God heal her now!” (Num. 12:13), and she was healed at that moment. For Eliezer, when his prayer was immediately answered, it must have been a kind of spontaneous conversion. It’s not often that we have a shattering, peak spiritual experience in our everyday lives; an experience which is such a meaningful coincidence that it convinces us that the Divine Presence reached across the divide which separates Heaven and Earth, into our very lives. We don’t expect to encounter God in the everyday. Perhaps this is what Abraham meant by, “God of Heaven and God of Earth” (Gen. 24:3): that the Divine Presence encounters us at unexpected moments.
We don’t often believe our own experiences. If we did, we would not have had to wander 40 years in the wilderness after having seen the 10 Plagues, the parting of the sea, the giving of the 10 Commandments, the manna, and the pillar of cloud leading us each day. We would have trusted in God’s care and protection. We often attribute God in the mundane to mere coincidence. When the Torah says that Eliezer prayed that God do kindness and truth with his master, this is to say that when things go our way, we experience kindness. When we recognize Divine help, this is truth. It’s real. Another person may not recognize it from the outside, but we know it inwardly.
Does God answer prayer? Sometimes, and not always in the form we have asked for. Does God hear prayer? I’m convinced that the answer is yes, always. We should remember that is up to us to make the contact, through prayer, intentionally keeping the awareness of the Divine Essence in our consciousness, and through developing our relationship to the Divine. Out of our closeness can come the reaching from the Divine realm into the mundane, into our human affairs. As King David witnessed and wrote, God is there to all who call, to all who call upon God in truth” (Psalm 145:18). May our prayers, our calling out to God, allow us to experience the reaching out from shamayim, from the heavenly realm, into our lives for goodness and for blessing.
The servant asks if Isaac may come along on the journey, but Abraham will not permit it. Abraham says that God of Heaven and Earth will send an angel to make his errand successful. As he approaches his destination, the servant prays, “God, God of my master Abraham, may you so arrange it for me this day that you do kindness and Truth with my master Abraham. Behold, I am standing by the spring of water and the daughters of the townsmen come out to draw water. Let it be that the maiden to whom I shall say, Tip over your jug so I may drink and who replies drink and I will even water your camels, her will you have designated for your servant, for Isaac, and may I know through her that you have done kindness with my master. (Gen 24:13-14)”
The Torah reports that he had not yet finished his prayer, when Rebecca came out and offered to give him water, and to water the camels too. The text says, “The man was astonished at her. (24:21)” Eliezer finds out that she is Abraham’s relative and when he asks about lodging, she extends her family’s hospitality to him. Why should he be astonished? Perhaps it is because of the speed with which these events occurred. Also, perhaps it is because we are not used to having our prayers answered. The Talmud speaks about one reason the prayer was answered: because Eliezer was not praying on his own behalf.
There are several instances of this in the Torah. We read, “And Abraham prayed to God and God healed Abimelech and his wife and his maidservants” (Gen. 20:17), and immediately after it says: “And God remembered Sarah as God had said,” [i.e.] The Talmud remarks: “as Abraham had [prayed and] said regarding Abimelech.”(Baba Kama 92a); another instance is the prayer of Moses about Miriam, when he cries out to God, “Please God heal her now!” (Num. 12:13), and she was healed at that moment. For Eliezer, when his prayer was immediately answered, it must have been a kind of spontaneous conversion. It’s not often that we have a shattering, peak spiritual experience in our everyday lives; an experience which is such a meaningful coincidence that it convinces us that the Divine Presence reached across the divide which separates Heaven and Earth, into our very lives. We don’t expect to encounter God in the everyday. Perhaps this is what Abraham meant by, “God of Heaven and God of Earth” (Gen. 24:3): that the Divine Presence encounters us at unexpected moments.
We don’t often believe our own experiences. If we did, we would not have had to wander 40 years in the wilderness after having seen the 10 Plagues, the parting of the sea, the giving of the 10 Commandments, the manna, and the pillar of cloud leading us each day. We would have trusted in God’s care and protection. We often attribute God in the mundane to mere coincidence. When the Torah says that Eliezer prayed that God do kindness and truth with his master, this is to say that when things go our way, we experience kindness. When we recognize Divine help, this is truth. It’s real. Another person may not recognize it from the outside, but we know it inwardly.
Does God answer prayer? Sometimes, and not always in the form we have asked for. Does God hear prayer? I’m convinced that the answer is yes, always. We should remember that is up to us to make the contact, through prayer, intentionally keeping the awareness of the Divine Essence in our consciousness, and through developing our relationship to the Divine. Out of our closeness can come the reaching from the Divine realm into the mundane, into our human affairs. As King David witnessed and wrote, God is there to all who call, to all who call upon God in truth” (Psalm 145:18). May our prayers, our calling out to God, allow us to experience the reaching out from shamayim, from the heavenly realm, into our lives for goodness and for blessing.
Friday, January 9, 2015
The Mystery of God's Support
This week’s Torah portion is Lech Lecha, or, go for yourself, in which Abraham, whose name is still Abram, receives the call from God to leave his family and go forth from his native land to a land God promises to show him. He is told he will be greatly blessed with land, fame, and descendants, and that God will bless his friends and curse his enemies. This portion shows, in a series of incidents, how God teaches Abraham. There is a midrash that the sages like to quote, “Abraham knew the Torah before it was given.” I’ve seen this in more than 3 sources. I think Abraham must have been a very good and moral person to begin with; however we see Abraham being educated slowly, as well, in this portion.
First there is a famine. Abraham asks Sarah to say she is his sister, so that he will not be killed. As the custom was to seize the beautiful wife and kill the husband, she agrees, but Sarah is taken into Pharaoh’s harem, a terrible turn of events. If Abraham had trusted that God would curse his enemies and protect him, would he have needed to lie? Would he have put Sarah in danger? We don’t’ know. God sends an illness to Pharaoh’s household so that no one feels well enough to have sexual relations, and Abraham leaves with Sarah unscathed and great wealth, the payment in a sense, given to Abraham by Pharaoh when he seized Sarah. God has taught Abraham that God will keep the promises of blessing and protection.
Then comes another test: there is a war of 4 chieftains fighting 5 chieftains. Lot, Abraham’s nephew is captured; so Abraham enters the war to get him back. Abraham is successful, and after the war is over, the victorious kings assemble to divide the spoils of war. What happens is strange; and we know that the sages taught that there are no coincidences. God arranges for a man named Malchizedek, whose name means righteous king, to be present. Malchizedek is described as a priest of God the most high,” who lives in Jerusalem. As they are about to divide the spoils, Malchizedek brings out bread and wine, which has become our Jewish custom, perhaps an ancient pagan custom, but also perhaps something Abraham picked up from this non-Jewish priest. He then blesses Abraham.
It is strange because we are not told that Malchizedek blessed the other chieftains. He is fixated on Abraham; and then he says, Blessed is Abraham of God the Most High, the owner of heaven and earth, and blessed is God the Most High, who has delivered you foes into your hand. (Gen. 14:18).” It is almost as if Malchizedek is a plant, put there by God just for Abraham. What is Malchizedek teaching Abraham here? He reminds Abraham by stressing that God owns everything, that all the wealth belongs to God: in other words, the spoils of war don’t really belong to you or to the others. Malchizedek then reminds Abraham that God has given them the victory, not their own strength or military prowess. The Sages in Pirkei Avot famously said, “Who is wise, the one who learns from every person.”
The support that Malchizedek gives Abraham is just what Abraham needs at this very moment, to be able to do the right thing. Abraham gives a 10 % donation to this priest, another monotheist, and then he gives up all the spoils, the wealth he might have taken, and by the customs of the time, that he was entitled to, as war at that time was a money making proposition; kind of like investing in junk bonds: you may win big or you may lose big. Abraham then explains that it will be God who makes him rich.
This portion shows us that God teaches us through tests, and also by making sure that we are supported when we have to make an important decision, so that we will do the right thing. Abraham repeats what Malchizedek said, that God owns everything, and repeats the word for tithe, from the root, 10, esser, becoming fixated on the teaching that our money and also our time and our life’s energy really belong to God. If Malchizedek had not been there and said what he said, might Abraham have been tempted to take some of the wealth? Would he have invoked God’s name and Presence at that time? We don’t know.
What is clear is that God supported Abraham with Malchizedek’s presence and words, helping him to become an even greater blessing. May we realize that we are being tested and also supported in our lives and tests; that our time and energy and also our money really belong to God, and may we eagerly embrace God’s support and precious teachings, so that, like Abraham, we will be a very great blessing.
First there is a famine. Abraham asks Sarah to say she is his sister, so that he will not be killed. As the custom was to seize the beautiful wife and kill the husband, she agrees, but Sarah is taken into Pharaoh’s harem, a terrible turn of events. If Abraham had trusted that God would curse his enemies and protect him, would he have needed to lie? Would he have put Sarah in danger? We don’t’ know. God sends an illness to Pharaoh’s household so that no one feels well enough to have sexual relations, and Abraham leaves with Sarah unscathed and great wealth, the payment in a sense, given to Abraham by Pharaoh when he seized Sarah. God has taught Abraham that God will keep the promises of blessing and protection.
Then comes another test: there is a war of 4 chieftains fighting 5 chieftains. Lot, Abraham’s nephew is captured; so Abraham enters the war to get him back. Abraham is successful, and after the war is over, the victorious kings assemble to divide the spoils of war. What happens is strange; and we know that the sages taught that there are no coincidences. God arranges for a man named Malchizedek, whose name means righteous king, to be present. Malchizedek is described as a priest of God the most high,” who lives in Jerusalem. As they are about to divide the spoils, Malchizedek brings out bread and wine, which has become our Jewish custom, perhaps an ancient pagan custom, but also perhaps something Abraham picked up from this non-Jewish priest. He then blesses Abraham.
It is strange because we are not told that Malchizedek blessed the other chieftains. He is fixated on Abraham; and then he says, Blessed is Abraham of God the Most High, the owner of heaven and earth, and blessed is God the Most High, who has delivered you foes into your hand. (Gen. 14:18).” It is almost as if Malchizedek is a plant, put there by God just for Abraham. What is Malchizedek teaching Abraham here? He reminds Abraham by stressing that God owns everything, that all the wealth belongs to God: in other words, the spoils of war don’t really belong to you or to the others. Malchizedek then reminds Abraham that God has given them the victory, not their own strength or military prowess. The Sages in Pirkei Avot famously said, “Who is wise, the one who learns from every person.”
The support that Malchizedek gives Abraham is just what Abraham needs at this very moment, to be able to do the right thing. Abraham gives a 10 % donation to this priest, another monotheist, and then he gives up all the spoils, the wealth he might have taken, and by the customs of the time, that he was entitled to, as war at that time was a money making proposition; kind of like investing in junk bonds: you may win big or you may lose big. Abraham then explains that it will be God who makes him rich.
This portion shows us that God teaches us through tests, and also by making sure that we are supported when we have to make an important decision, so that we will do the right thing. Abraham repeats what Malchizedek said, that God owns everything, and repeats the word for tithe, from the root, 10, esser, becoming fixated on the teaching that our money and also our time and our life’s energy really belong to God. If Malchizedek had not been there and said what he said, might Abraham have been tempted to take some of the wealth? Would he have invoked God’s name and Presence at that time? We don’t know.
What is clear is that God supported Abraham with Malchizedek’s presence and words, helping him to become an even greater blessing. May we realize that we are being tested and also supported in our lives and tests; that our time and energy and also our money really belong to God, and may we eagerly embrace God’s support and precious teachings, so that, like Abraham, we will be a very great blessing.
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