A Kavannah of Hanukkah

by Student Rabbi Roberta Glick

There are 2 themes: gratitude and tsheuvah that I want to talk about today with regards to Hanukkah. Hopefully something old and something new for everyone.

We sometimes think of Hanukkah as a “minor” holiday, maybe celebrated to balance against another big holiday in December. And we know Hanukkah is about a war that the Jews won against the Greeks, against assimilation. We rededicated the temple, and the oil for the menorah was only enough for 1 day but lasted 8 days. A miracle! That’s what the rabbis want to stress: the miracle of the light; not the fight.

Hanukkah is not discussed in the Torah. Rather, it’s in the Talmud, our oral law (tractate Shabbat) in a discussion about animal sacrifices. In ancient times, animal sacrifices were numerous and a great variety of types were offered each day but decreasing in number each day. This led to a discussion by the two famous Rabbis in the Talmud and their schools: How to light the Hanukkah candles.

Beit Shammai (who was stricter) said: Just like Sukkot sacrifices, we start with many and go down in number each night, from 8 to one. Good reasoning but Beit Hillel (who was a bit more humble and inclusive, but by no means pluralistic,) said NO. We do it differently. We start with one candle and we INCREASE the number of candles lit each night. And thus we do it as per Beit Hillel. Because Hanukkah is about increasing Light in the world, we increase holiness in the world, not decrease.  מעלין בקודש, ואין מורידין

Hanukkah comes at the darkest time of the year. There are holidays in other faiths in December that also point to bringing light into a dark world. For example, the Indian holiday Diwali, the Christian holidays of solstice and advent, the African holiday of Kawanza, the Muslim holiday of Mawlid un Nabi (birthday of Muhammed).  For Jews, “the light of the Lord is my soul.” The prophet Isaiah says that our job as Jews is to be a “light unto nations”, to bring the moral and ethical teachings of teachings of Torah to the entire world. Light is holiness.  Light is G-d. Light is Torah. Light is soul.

Another place where the Talmud talks about Hanukkah is in reference to the type of candles or oil we use on Hanukkah versus Shabbat, and how they are used on these days. Shabbat is about separation, distinction. We stop the work we do all week and rest.  Heschl describes it as a cathedral in time, not space. It’s a taste of the time of our future redemption, when all is perfect, and nothing needs to be fixed or created. Special preparations are required for Shabbat. Some people go to the mikveh for ritual purification. And only special candles designated just for Shabbat can be used. Once you light them, no other work can be done, and the light of the candles can be used for reading or studying; utilitarian value. Prepared and special for Shabbat.

In contrast, any oil or candles can be used for the Hanukkah menorah; clean dirty, broken, whole, special or not, and not much preparation is necessary.  It’s a “come as you are” party. And once you light them, the mitzvah of Hanukkah is to gaze upon their beauty, their holiness, their light, and not use them for anything else. The Hasidic masters describe the candles as a metaphor for us, for our lives.  Whether we are broken, common, rich, pure, impure; and whether you are prepared or not ready to be holy, you can come and participate and be included in the mitzvah. All types of people, all types of candles and oil. We enter from the place where you are, and each of us may enter from a different place in our lives. But we can all make the leap, or step. We can all participate in bringing holiness into the world, and light into the darkness.

The Hasidic masters were concerned that it is not enough to just do the mitzvah and just follow the law mindlessly. Rather, they were concerned with our internal experience, our religious consciousness, and even the mystical experience: being aware that you are in the Divine Presence when we participate in a mitzvah.  We may say this is Kavanah, the intention, also mean “arrow or direction” we are aiming, and many of us call this mindfulness.  And just as we bring the light into the darkness of the physical world, the Hasidic masters, and in particular Sfat Emet, taught that as we gaze at the candle, we should deeply “look” for a long time, 5 or even 30 minutes, and see how the flame changes, and is constantly moving. Again, like our lives. Perhaps some of you were like me and liked to look at fireplace fires or campfires for a long time like this. The Hasidic masters teach that as we gaze at the candles we need to look “deeply.” It is important to “see” what is not visible to the eye, as well. We need to look deep inside ourselves, and shed light on our own dark spaces, our shortcomings, our resentments, our neediness, our excessive wanting or grasping for materialism, our turning away from the beggar or homeless or sick or elderly, our lashon hora or yetzer hara.  We can shed light on these internal dark spaces, and do t’shuvah. Sfat Emet says that within each of us is an inner point, and inner spark, and we can infuse this point into the entire soul of a person by being joyous through Hallel (praise) and Hodaah (thanksgiving), meriting to be included in the community of Israel.

Rabbi Nachman of Breslov says that choshek, darkness, is forgetting; turning away. Light is “seeing”, remembering, memory, the secret, the hidden good, and bringing it forth. Only with the “heart” can one see what is right. Think about how we “see”, how we “look”, for this determines how we “relate” to one another. So as we shed light on our own dark internal spaces, in our lives, in our hearts we can try to bring more light into ourselves, more loving kindness, more generosity, more shalom, more joy, more gratitude into our own hearts, into our own consciousness, and as we open our hearts we can bring these attributes, the attributes of G-d, into the world: “be a light unto nations”.

A final sharing about Hanukkah from my Zohar class.  The Zohar is a beautiful mystical book holding deep wisdom, secrets and meanings to the Torah and everything else.  I see it as a poetic look at life and Torah. For me, poetry is like an impressionistic painting; you get a few evocative words and images, and you fill in the rest, creating an experience. What I learned from my wonderful Zohar teacher, Rachmiel Drizin, is that Hanukkah is really a holiday of gratitude and t’shuvah. On each of the 8 days we are supposed to recite the complete Hallel, songs of praise and thankfulness. And each of the 8 days of Hanukkah are associated with a particular Sefirot, from Kabbalah. These are representations of the attributes of G-d superimposed on man. We are a microcosm of G-d in that we are made in G-d’s image. These Sefirot, middot, attributes include wisdom, loving kindness, truth, balance, beauty, etc. On each day of Hanukkah, we are supposed to instill a sense of gratitude through recitation of Hallel and focus on one of the attributes of G-d, and try to emulate it that day, to practice it in your life, and repair the brokenness. Hanukkah is considered the last chance to get in your “high holiday” T’shuvah, to renew the vows you made on Yom Kippur, about improving your life this year: physically, intellectually, spiritually, with yourself and others, with Chesed and generosity and compassion.  It’s like the “new year resolutions” some of us make.

Here is a really nice conversation piece from Orot. The theme is “The lights we need”. On this Hanukkah, which types of light do we need? Which light do YOU want to bring into your family or the world. Finish this sentence: “Tonight we will consider the light of…”Courage, stillness, comfort, joy, growth”. In closing, may you be blessed with the light of Chesed and compassion in your lives. May you be blessed with eight days of internal light and repair, fixing chaos in your life, and illuminating the dark days of winter and increase light in the world.

Meditation: From the priestly blessing: May G-d shine Divine Light upon you and be loving to you: A Prayer of luminous light and Love to you. Think of a time when you were luminous or you were loved.

Shalom.

Hanukkah and Our Highest Self

My Grandson recently said this about his twin Aunts:

“Whenever I see a tree it always feels deep inside me that I am earth.

And when I am with Beth and Ella it feels like they are earth with me.”

While this haunting call to Oneness comes from the heart of a six year-old, philosopher Ken Wilber also calls us to mindfully live in the light of our Highest Self.

“… you are a genuine co-creator of a reality that every human being henceforth will pass through. Make sure, therefore, that to the extent that you can, always act from the deepest, widest, highest source in you that you can find ; let every word out of you mouth come from the Highest Self you can discern; let every action spring from the deepest Source you can possibly summon. You are laying down Forms that will be stored in that great storage bin in the Kosmos, whence they will one day reach down and mold the future with their own special insistence. Make sure those Forms will be something you can be deeply proud of. You do realize that you are directly co-creating a future World, don’t you? Please, never, never, forget that….”

May you create a reality of light and love everywhere you go.

Chag sameach,

Alison Brown

 

Malchyot Reflection

by Student Rabbi Dr. Roberta Glick

Malchyot: Kingship.  What relationship does that word evoke in you?

Is it the “radical amazement” of Heschl trying to explain the awesome mystery of the transcendent Divine Presence?

Is it the fear and trembling of judgment, like Adam when he heard the kol of G-d who asked: “Ayekah? Where are You?”

Sometimes we need a Malchyuot, someone else to be in charge. As Sylvia Boorstein said (at our recent retreat):     “Cosmos, you drive, today!”

What is this relationship we have with the Divine, and how, in any relationship do two distinct souls join together in one union/ Echad without either compromising or diminishing itself: How does 1 + 1 =1 and still remain 2?

Reflecting this year on the stranger, perhaps we are also the stranger, and have become estranged from ourselves, from others, and from G-d.

I would like to share, briefly, a teaching (with my comments) from Sfat Emet on the very question of our relationship with G-d, which reflects our relationship with ourselves and with others. Sfat Emet suggests this relationship is one of reciprocal love.

As most of you know, Elul, this month of preparation leading up to the The Days of Awe, is also an acronym for                Ani L’dodi V’dodi Li  – I am to my beloved and my beloved is to me (Song of Songs)

It also emphasizes another vital aspect – that a relationship is a reflection: You and your beloved mirror each other:      “Like the face reflected in water, one heart [is reflected] in another” (Proverbs 27:19).

However, Sfat Emet sees the words in a slightly different light. G-d is being the initiator.  Creation and redemption were all gifts given to us, not for any of our doing, not out of our merit, but out of love. The same with the revelation at Sinai, Torah and the commandments. And just like in any love relationship, sometimes the recipient is not ready to give back love, to return the gift, to commit, to reciprocate. Instead we built the golden calf and turned away. Elul then becomes a time of repentance, of Tsheuvah, of turning and returning, of turning toward, of cleaning up our messes, of returning to our true essence, of taking the first step to reach out to G-d. Then, with Tsheuvah, and the building of the mishkan, a place for G-d to dwell, we earned G-d’s love, and ready to return the love. Now we can have a reciprocal love relationship.

The mystics say Tsheuvah was created before the world: The cure was there before the disease existed. And today, the mishkan is no longer the external place out there, but rather, your hearts. Rabbi Menachem Mendel says: “Where do we find G-d? Wherever we let G-d in”. In the opening and the breaking of our hearts, we find the Divine.

Sfat Emet ends by saying that we can see Elul as lovers seeking each other, and Tshevah fills us not with fear, but with a yearning to become closer to G-d.

But as the final step of tsheuvah, after our awareness of our problems, and after making amends with others, and re-establishing relationships, why do we have to come before G-d and confess our sins.  Doesn’t G-d know everything?     Rabbi Balinsky offered this answer: It’s because our words create our consciousness.  Our words create our world.

The high holidays are about the consciousness in our relationships. Mindfulness, is heartfulness.  Jonathan Sachs writes says that tsheuvah, tzadakah and tefilah are about relationships: Tsheuvah: our relationship with ourself; tzedakah: our relationship with others; and tefillah: our relationship with G-d. And I recently realized that it’s one process:  we must clean up our own mess and purifiy our hearts (tsheuvah) so we can reach out and help others (tzedakah), leading to a relationship with G-d (tefillah). Our liturgy says: “Before G-d we will be pure”, or “we will be pure before G-d” On Yom Kippur, G-d purifies us. It is not up to the High Priests. G-d is our Mikveh. Our most intimate relationship.

Daily we say: “YHVH, Hoshiah, Ha Melek yayenyu, byom karenu”: G-d, save us, answer us on the day we call out to you”. Our call today is: Malchyot, G-d, “Purify us, so that we may have hearts of wisdom, from which forth flows generosity, and compassion and kindness, to ourselves and to all beings.

Toldot & Thanksgiving

by Alison C. Brown, Executive Director

Fear not, while it currently feels as though some of our world leaders have purposefully severed our ancestral roots, I suspect every generation feels that way.

Parashah Toldot is a Jewish narrative about our ancestral roots and serves as another installment in the guide to being fully human. Together with the many Jewish texts redacted and commented upon over the millennia, there is no misconstruing the values that bind us.

Our ancestors live within us. We connect with and build upon the consciousness of previous generations. To borrow an image from science, we need only connect to the stardust of which we are all made. Rabbi Levi Yitzchak of Berditchev taught a general principle that wherever we go, we go to our roots. Pull the camera out to include contemporary times: we may move or change jobs, but our roots accompany us. To access our roots for decision making we need b’hirut hasaichel, clarity of reason. Through prayer, meditation and mindfully being in the present moment we experience an unchanging awareness and clarity of reason that is divine. We can practice and learn to experience rehovot, spaciousness. Rabbi Shefa Gold writes that, “The well of our ancestors becomes a fountain connecting the dark depths of our human story with the wide skies of awareness.”

Not to get off topic, but the Buddhists are right, life is suffering. The human story includes dark depths. Some of them stem from severed roots. We find our way back through the breath and faith. In Psalms 150, verse 6, our ancestors teach, “Let all that breathes praise the Lord. Hallelujah.” Rabbi Douglas Goldhamer adds, “The action of breathing in and breathing out indicates the continuous Presence of God in our life.” In the Jewish narrative darkness is balanced by the light. Hallelujah!

In the ancestral narrative of Toldot, “Isaac’s servants dug in the valley and found there a well of living water.” The well symbolizes, Rabbi Norman Lamm suggests, “the great well of personality and being that beckons us to access what we might learn from its depths.” My well of being is sometimes muddy. I feel weighed down by tons of earth. I have so many things I want to do and need to do. When I move the stone to access the living waters I am distracted by thoughts of list-making and judgement. To escape this suffering of my own making, I must begin my day practicing rehovot, spaciousness. A well of clear living waters can later reveal b’hirut hasaichel if we make time to intentionally be in the present. In the flowing, the breath and the stardust we coexist with our ancestors and the divine.

Our ancestral roots offer fundamental beliefs to guide our behavior. Judaism also invites us to question these beliefs. “Commitment is healthiest when it is not without doubt, but in spite of doubt”, wrote renowned therapist Dr. Rollo May. “To every thesis there is an antithesis, and to this there is a synthesis. Truth is thus a never-dying process.” When we live or legislate with severed roots, truth dies. James Joyce wrote, “Welcome, O life! I go to encounter for the millionth time the reality of experience and to forge in the smithy of my soul the uncreated conscience of my race.” In my interpretation, consciousness is forever evolving within each of us and the smithy of my soul coexists with my ancestors and the Divine. Welcome, O life!

In 2017, we encounter the ancestors of Toldot just before Thanksgiving. This American holiday makes me think of the Amidah. During the Amidah, we bow before and after Avot, the blessing of the Patriarchs, and before and after the berachah of Hoda’ah, a prayer of thanksgiving to God. Rav Kook wrote that bowing our head, “signals an attitude of deference and humility.” In bowing, as in breathing, we acknowledge and give thanks to God and our ancestors.

And let us together pray privately:

Talmud Berakhot 17a

By Lawrence Kushner (translator)

May you live to see your world fulfilled,
May your destiny be for worlds still to come,
And may you trust in generations past and yet
to be.
May your heart be filled with intuition
and your words be filled with insight.
May songs of praise ever be upon your tongue
and your vision be on a straight path before you.
May your eyes shine with the light of holy words
and your face reflect the brightness of the heavens.
May your lips speak wisdom
and your fulfillment be in righteousness
even as you ever yearn to hear the words
of the Holy Ancient One of Old.

Mindful Remembering

Shelach Lecha

By Student Rabbi Dr. Roberta Glick

The Torah portion this week begins with the story of the spies. It ends with the third paragraph of the Shema, perhaps our most well-known prayer. It is this paragraph I am going to focus on because I believe it frames the essence of Judaism: zakar – mindful remembering. This drash was inspired by several teachers, especially Jordan Bendat-Appell. But first as a lead into the third paragraph, I want to say a few words about the first and second paragraphs.

The first paragraph of the shema speaks to us as individuals. It’s an intimate love story. Abraham Joshua Heschel says words of prayer are a commitment. This paragraph is also an important reminder for right speech and right thought. S’fat Emet (a Hasidic master) says it is written that “we should speak of “them”, and not idle talk. To me this means, we must think and speak of ‘these’ words, words of Torah, words of lovingkindness, gratitude, justice, compassion chesed and emet. And not ‘those’ words, especially today: words of politics, fear, gossip, and intolerance. This is not Torah. I’m trying to stay in a G-d consciousness in a crazy world.

Regarding the second paragraph, as Jonathan Sacks says, it’s about us as a people, accepting the covenant and commandments. And I read it as an awareness that our actions have consequences. “If” we don’t treat each other, and the earth with kindness respect, with words and actions of Torah, “then” indeed the world and all humankind will be destroyed — by us. One of my teachers Norm Fischer says: “the survival of the world depends on how we treat each other,” and I add, the earth.

Now let’s focus on the third paragraph. Why is this one so important: it’s about reminders and memory: zakar.   From Norm Fischer’s book, Training in Compassion, he says that perhaps we are not always as loving and compassionate as we want to be. We are too busy, we are worried about family and health and jobs, and/or anxieties of the real world. We feel overwhelmed at times. He suggests that we have to train our hearts and minds to be more open, more kind, more compassionate, just as we train our bodies at the gym. We can do this by meditation, and other practices, and by right intention, kavanah: mindfulness.

For me, meditation is one of the tools in the tool box of improving my life as a human being. Other tools may include yoga, tai chi, prayer, music, art, and poetry. Each are unique.

Meditation consists of techniques for training your mind, just as you go to the gym to train your body, you train by focusing the mind, calming the mind, mastering your thoughts, creating a sense of spaciousness and expansiveness of mind. These qualities enable you to see more clearly, to be more awake and aware in your present experience, to be able to hold and observe your thoughts and feelings, and opening your heart and mind. These qualities of mind don’t result in your being a ‘great meditator’, but in your being able to respond to, not react to, life and the world as it presents itself with emet and chesed. These qualities result in your responding more rationally, and with more kindness, compassion, connection and gratitude to others and ourselves. Jeff Roth offers a snow globe analogy: when you shake it, you cannot see what is there because of the snow flakes. These are your thoughts flying all over the place. But once they settle you can see more clearly — life as it really is. That’s it. No magic or enlightenment, just practical stuff like being awake in the present moment. “Present moment. Wonderful moment” says Tichct Nhat Hahn a Buddhist master. And it’s Hineni in Judaism. And again, why do we need to train in compassion? Because the survival of the world depends on how we treat each other.

But we constantly need re-minders: to re-center, re-turn, (tsheuvah). In Christianity, there is the cross. In Buddhism, there is the bell and the mantra: “when I hear the sound of the bell, I return to my true self”. In Judaism, some of our reminders are mezuzah (first paragraph) and Tzitzit (third paragraph) of the shema.

Talmud Bavli, Menachot 43b tells us, “Look at it and be aware, and observe them.” Looking leads to awareness, awareness leads to doing. This is the essence of Jewish mindfulness, zakar, memory. Mindful remembering which is the opposite of forgetfulness and we find it in the third paragraph of the Shema, Numbers 15:37-41. As you read it, Focus on the words raitam, zacartam, and asitam: You shall see them, and remember them, and do them. Words, thoughts and actions of Torah: Commandments. All leading to a good life.

Shabbat shalom.

 

37 The Lord spoke to Moses, saying: לזוַיֹּ֥אמֶר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
38 Speak to the children of Israel and you shall say to them that they shall make for themselves fringes on the corners of their garments, throughout their generations, and they shall affix a thread of sky blue [wool] on the fringe of each corner. לחדַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָֽמַרְתָּ֣ אֲלֵהֶ֔ם וְעָשׂ֨וּ לָהֶ֥ם צִיצִ֛ת עַל־כַּנְפֵ֥י בִגְדֵיהֶ֖ם לְדֹֽרֹתָ֑ם וְנָֽתְנ֛וּ עַל־צִיצִ֥ת הַכָּנָ֖ף פְּתִ֥יל תְּכֵֽלֶת:
that they shall make for themselves fringes: Heb. צִיצִת, [so named] because of the threads suspended from it, as in,“he took me by a lock of (בְּצִיצִת) my hair (lit., by the fringes of my head)” (Ezek. 8:3) (Men. 42a). Another interpretation: [It is called] צִיצִת because of the [command], “you shall see it” (verse 39), as in,“peering (מֵצִיץ) from the lattices” (Song 2:9). ועשו להם ציצת: על שם הפתילים התלוים בה, כמו (יחזקאל ח, ג) ויקחני בציצית ראשי. דבר אחר ציצית על שם וראיתם אותו, כמו (שה”ש ב, ט) מציץ מן החרכים:
blue: The green-blue dye obtained from the chillazon [See Aruch Hashalem under חִלָּזוֹן, Yehudah Feliks, Nature & Man in the Bible (New York: Soncino Press, 1981, pp. 18-20]. תכלת: צבע ירוק של חלזון:
39This shall be fringes for you, and when you see it, you will remember all the commandments of the Lord to perform them, and you shall not wander after your hearts and after your eyes after which you are going astray. לטוְהָיָ֣ה לָכֶם֘ לְצִיצִת֒ וּרְאִיתֶ֣ם אֹת֗וֹ וּזְכַרְתֶּם֙ אֶת־כָּל־מִצְוֹ֣ת יְהֹוָ֔ה וַֽעֲשִׂיתֶ֖ם אֹתָ֑ם וְלֹֽא־תָת֜וּרוּ אַֽחֲרֵ֤י לְבַבְכֶם֙ וְאַֽחֲרֵ֣י עֵֽינֵיכֶ֔ם אֲשֶׁר־אַתֶּ֥ם זֹנִ֖ים אַֽחֲרֵיהֶֽם:
you will remember all the commandments of the Lord: because the numerical value of the word צִיצִית is six hundred (צ = 90, י = 10, צ = 90, י = 10, ת = 400). [Add to this the] eight threads and five knots, and we have [a total of] six hundred and thirteen [the number of commandments in the Torah]. – [Num. Rabbah 18:21] וזכרתם את כל מצות ה’: שמנין גימטריא של ציצית שש מאות, ושמונה חוטים וחמשה קשרים הרי תרי”ג:
and you shall not wander after your hearts: Heb. וְלֹא תָתוּרוּ, like“from scouting (מִּתּוּר) the Land” (13:25). The heart and eyes are the spies for the body. They are its agents for sinning: the eye sees, the heart covets and the body commits the transgression. – [Mid. Tanchuma 15] ולא תתורו אחרי לבבכם: כמו (לעיל יג כה) מתור הארץ. הלב והעינים הם מרגלים לגוף ומסרסרים לו את העבירות, העין רואה והלב חומד והגוף עושה את העבירות:
40So that you shall remember and perform all My commandments and you shall be holy to your God. מלְמַ֣עַן תִּזְכְּר֔וּ וַֽעֲשִׂיתֶ֖ם אֶת־כָּל־מִצְו‍ֹתָ֑י וִֽהְיִיתֶ֥ם קְדשִׁ֖ים לֵאלֹֽהֵיכֶֽם:
41I am the Lord, your God, Who took you out of the land of Egypt to be your God; I am the Lord, your God. מאאֲנִ֞י יְהֹוָ֣ה אֱלֹֽהֵיכֶ֗ם אֲשֶׁ֨ר הוֹצֵ֤אתִי אֶתְכֶם֙ מֵאֶ֣רֶץ מִצְרַ֔יִם לִֽהְי֥וֹת לָכֶ֖ם לֵֽאלֹהִ֑ים אֲנִ֖י יְהֹוָ֥ה אֱלֹֽהֵיכֶֽם:
I am the Lord: Faithful to pay reward. — [Sifrei Shelach 75] אני ה’: נאמן לשלם שכר:
your God: Faithful to exact punishment. — [Sifrei Shelach 75] אלהיכם: נאמן ליפרע:
Who took you out: I redeemed you on condition you accept My decrees upon yourselves. – [Sifrei Shelach 73] אשר הוצאתי אתכם: על מנת כן פדיתי אתכם שתקבלו עליכם גזרותי:
I am the Lord, your God: Why is this repeated? So that the Israelites should not say, “Why did the Omnipresent say this? Was it not so that we should perform [the commandments] and receive reward? We will not perform [them] and not receive reward!” [Therefore, God says,] “I am your King, even against your will.” Similarly, it says, “[As I live, says the Lord God,] surely with a strong hand…will I reign over you” (Ezek. 20:33). Another interpretation: Why is the exodus from Egypt mentioned? It was I who distinguished between the drop [of sperm] of a firstborn and of that which was not of a firstborn. So in future will I distinguish and punish those who attach indigo-dyed [fringes, which is extracted from a vegetable] to their garments, claiming that it is sky-blue [dye extracted from the chillazon]. – [B.M. 61b] From the commentary of R. Moshe Hadarshan [the preacher] I transcribed [the following:] Why is the passage of the wood gatherer juxtaposed with the passage addressing idolatry? To inform [you] that one who desecrates the Sabbath is regarded as one who worships idols, for it [namely the Sabbath] too [just like the prohibition against idolatry] is as important as [the sum of] all the commandments. So Scripture says in Ezra (Neh. 9:13-14, which is strictly part of Ezra. See Rashi on Neh. 1:1), “You descended upon Mount Sinai… and you gave Your people the Law and the commandments (sic). And Your holy Sabbath You made known to them.” Likewise, the passage of fringes; why is it juxtaposed with these two [passages]? Since it too is equally important as [the sum of] all the commandments, as it states, “and perform all My commandments.” אני ה’ אלהיכם: עוד למה נאמר, כדי שלא יאמרו ישראל מפני מה אמר המקום, לא שנעשה ונטול שכר, אנו לא עושים ולא נוטלים שכר, על כרחכם אני מלככם. וכן הוא אומר (יחזקאל כ, לג) אם לא ביד חזקה וגו’ אמלוך עליכם. דבר אחר למה נאמר יציאת מצרים, אני הוא שהבחנתי במצרים בין טפה של בכור לשאינה של בכור, אני הוא עתיד להבחין ולהפרע מן התולה קלא אילן בבגדו ואומר תכלת הוא. ומיסודו של רבי משה הדרשן העתקתי למה נסמכה פרשת מקושש לפרשת עבודה זרה, לומר שהמחלל את השבת כעובד עבודה זרה, שאף היא שקולה ככל המצות, וכן הוא אומר בעזרא (נחמי’ ט, יג – טו) ועל הר סיני ירדת ותתן לעמך תורה ומצות ואת שבת קדשך הודעת להם, ואף פרשת ציצית לכך נסמכה לאלו לפי שאף היא שקולה כנגד כל המצות, שנאמר ועשיתם את כל מצותי:
on the corners of their garments: Corresponding to [the verse said in connection with the exodus from Egypt]“I carried you on the wings (כַּנְפֵי) of eagles” (Exod. 19:4). On the four corners, but not on a garment of three or five [corners]. [This] corresponds to the four expressions of redemption that were said in Egypt:“I will take you out…I will save you…I will redeem you…I will take you” (Exod. 6:6-7). – [Mid. Aggadah] על כנפי בגדיהם: כנגד (שמות יט, ד) ואשא אתכם על כנפי נשרים. על ארבע כנפות ולא בעלת שלש ולא בעלת חמש, כנגד ארבע לשונות של גאולה שנאמר במצרים (שמות ו, ו – ז) והוצאתי והצלתי וגאלתי ולקחתי:
a thread of sky-blue [wool]: Heb. פְּתִיל תְּכֵלֶת, so called because of the bereavement [suffered by the Egyptians] over the loss of their firstborn. The Aramaic translation of שִׁכּוּל, bereavement, is תִּכְלָא [a word similar to תְּכֵלֶת]. Moreover, the plague struck them at night, and the color of תְּכֵלֶת is similar to the color of the sky, which blackens at dusk; its eight threads symbolize the eight days that Israel waited from when they left Egypt until they sang the song at the [Red] Sea. – [Mid. Aggadah] פתיל תכלת: על שם שכול בכורות. תרגומו של שכול תכלא. ומכתם היתה בלילה וכן צבע התכלת דומה לצבע רקיע המשחיר לעת ערב. ושמונה חוטים שבה, כנגד שמונה ימים ששהו ישראל משיצאו ממצרים עד שאמרו שירה על הים:

 

Be Mindful of Miracles – They Are Accessible in Every Time and Every Place and by Every Person!

By Rabbi Dr. Douglas Goldhamer

The great Hassidic rabbi Simcha Bunim suggests that the miracles that happen in the Torah did not happen only once in time and space. He states that Hashem’s miracles are accessible to be experienced in every time and every place and by every person.

I believe we need just to be open and aware that a Biblical miracle is not unique to the Bible in time and space, but it can happen with the same power today as it happened in Biblical times. All we need to do is to be mindful of where we are and what we see, and how we respond.

There is a wonderful meditative practice that is connected to mindfulness. This is called “Gazing.”  Gazing teaches that all things are inseparably connected, and we are never alone.  We are never separate from God.  When we think and feel this way, we enjoy an extraordinary spiritual experience known as Presence.  In physics, the idea of Presence is expressed in the theology of Energy. This means the entire universe is composed of the presence of Energy in various forms. Each cell in our body is a function of Energy. Every breath, every step, every movement, every relationship is an expression of Energy. We can’t separate ourselves from the source of Energy.

Imagine if we had miracle eyeglasses, that when worn, only allowed Energy to be seen. What we normally see as the specific miracle in the Bible could now, with these eyeglasses be seen as raw Energy.  And instead of seeing the Biblical miracle, we would put on these unique eyeglasses, and through a unique form of Gazing, we could be mindful of the Oneness of it all, and recognize that the fundaments element of the universe is love.

Imagine that a person who looks through the glasses recognizes that the glasses themselves are the same as what is being seen. It is all Energy. This is not too farfetched. Remember what Aristotle taught – God Is Thought Thinking Itself. And so, in our Torah, when we see a miracle, through mindful practice called Gazing, we can also recognize that we are all one.  Our Torah and its many miracles can be seen as appearing in a different form of Energy. Perhaps Rabbi Simcha Bunim is teaching there are miracles all around us, and they never clash because our Torah is not a historical narrative of our people, but a textbook of Spiritual Physics.

Rabbi Dr. Douglas Goldhamer is Senior Rabbi of Congregation Bene Shalom, Skokie, and president and professor of Jewish Mysticism at Hebrew Seminary, Skokie.