See Epistle One in "The Holy Epistle" in Tanya, that the Ba'al HaTanya compares the learning of the Oral Law, the details of the Biblical Commandments, to loins that hold up the head and facilitate moving the feet to bring the body from place to place.
Our Rebbe comments on this that the main teaching from this metaphor is in regard to how the loins hold up the head which is the meditation prior to prayer. The motiity aspect of the metaphor is not addressed. The Rebbe suggests that prayer itself involves motion as it is compared to climbing up a ladder. However, based on the Rebbe's Talk in Vol. 18 of Selected Talks, this second part of the metaphor is also clarified. The fortification of one's faith, the "girding of one's loins", is achieved through studying the Oral Law. This helps to reveal the Impregnable part of the soul. When this aspect is revealed it also reveals the Journeying, or striding, abilities of the soul to "move from place" or to climb from one realm of holiness to a higher one.
Tuesday, July 31, 2012
Monday, July 30, 2012
Fortified and Motile - The Wandering Jew (End of the Book of Numbers)
At the end of the book of Numbers, the Torah describes the war of the Jewish people with the Midianites and then also lists all the journeys of the Children of Israel in the desert. These journeys represent a complete cycle - the summary and closure of 40 years of wandering to become a mature people ready to enter the Promised Land. The entry into the Land also involves much journeying, and it also involves conquest and fighting.
Here, however, it's important for the Torah to emphasize to us that these two activities - conquest, leading to military security, and journeying, or constant growth and development, are intrinsically related in their spiritual roots. Historically, fortifying one's position and motion or growth represented polar opposites. Warriors either engaged in constant motion, or guerilla type warfare, or fortifying their position limiting their presence to a particular geographical locale.
However, in one's spiritual life, the same limitations do not hold true. The source of fortitude in one's spiritual life relates to the level of the soul called the "Eitan", or the Impregnable. This level of the soul reveals itself only in situations where absolute commitment is necessary to achieve the desired result. It is the revelation of ones eternal connection to the One Above, a point that can never swerve from its constant faith with the Infinite.When one acts with perseverance and fortitude in bringing about a certain goal, this is a revelation of the soul-level of Impregnable.
The revelation of this level of soul is also the reason that the soul journeys from its heavenly abode to become garmented in a physical body, where its faith in G-d is constantly tested. These trials bring about the revelation of the Impregnable level of the soul, and transform it from a Stationary being, an unchanging entity, to a Journeying being, one who is always growing and transforming in their journey to self-perfection. And this is the promise (Zech. 3:7):"I will give you strides [or ones who are able to stride] among those who stand here [the angels who always remain stationary, on one spiritual level]."
Most of the tests we experience throughout our lives involve being strong and impregnable. Preserving the values with which we were raised, often means taking time out from the rush of events to reaffirm our faith in our principles and our Creator. This is why it is so essential to set aside times for the learning of the practical laws and details of the Biblical commandments. This is the foundation of our faith and fortification towards being a Journeying being.
Based on the Talks of the Lubavitcher Rebbe Vol. 18
Here, however, it's important for the Torah to emphasize to us that these two activities - conquest, leading to military security, and journeying, or constant growth and development, are intrinsically related in their spiritual roots. Historically, fortifying one's position and motion or growth represented polar opposites. Warriors either engaged in constant motion, or guerilla type warfare, or fortifying their position limiting their presence to a particular geographical locale.
However, in one's spiritual life, the same limitations do not hold true. The source of fortitude in one's spiritual life relates to the level of the soul called the "Eitan", or the Impregnable. This level of the soul reveals itself only in situations where absolute commitment is necessary to achieve the desired result. It is the revelation of ones eternal connection to the One Above, a point that can never swerve from its constant faith with the Infinite.When one acts with perseverance and fortitude in bringing about a certain goal, this is a revelation of the soul-level of Impregnable.
The revelation of this level of soul is also the reason that the soul journeys from its heavenly abode to become garmented in a physical body, where its faith in G-d is constantly tested. These trials bring about the revelation of the Impregnable level of the soul, and transform it from a Stationary being, an unchanging entity, to a Journeying being, one who is always growing and transforming in their journey to self-perfection. And this is the promise (Zech. 3:7):"I will give you strides [or ones who are able to stride] among those who stand here [the angels who always remain stationary, on one spiritual level]."
Most of the tests we experience throughout our lives involve being strong and impregnable. Preserving the values with which we were raised, often means taking time out from the rush of events to reaffirm our faith in our principles and our Creator. This is why it is so essential to set aside times for the learning of the practical laws and details of the Biblical commandments. This is the foundation of our faith and fortification towards being a Journeying being.
Based on the Talks of the Lubavitcher Rebbe Vol. 18
Wednesday, July 18, 2012
The "Gloom and Doom" Warriors (Numbers Ch. 25, Jeremiah Ch. 1)
"Before I formed you in the belly I knew you, and before you left the womb I sanctified you; I established you as a prophet unto the nations...Do not fear them for I am with you to rescue you" (Jer. 1:5,8). G-d warns Jeremiah from underestimating his own powers in influencing his listeners.
Jeremiah's mission seemed to be to forecasting doom and destruction. He was sent to tell the Jewish people, as well as other nations, of the desolation and exile that would occur as a result of their sins. It is for this reason particularly that G-d has to strengthen him and assure him of his capabilites in terms of getting the message across. In contrast, the book of Isaiah is called the book of "comforting and consolation".
However, we find elsewhere in the Torah a definite advantage to the less subtle approach. For instance, in Numbers Ch.25. When the Jewish people sin with the Midianite women, Pinhas son of Elazar responds swiftly and directly. "He followed the Israelite man into the tent and pierced them both, the Israelite man and woman into her stomach - and the plague was halted..."(Num. 25:8). And although his response seems to be an act of rash and unwarranted cruelty, G-d testifies about him that he "turned back My [G-d's] wrath from upon the Children of Israel...I give him my covenant of peace...for him and his offspring...a covenant of eternal priesthood."(Num. 25:12-13).
Pinhas' unique response was his way of letting the Children of Israel that they needed to return and fix their ways. His reward was an eternal covenant since his act made a permanent impact on the Jews. Unlike Moses' approach of awakening G-d's mercy on the people through his prayers, Pinhas went straight to the ones causing the problems and awakened them to repent. This kind of approach has an eternal impact on the environment and therefore its reward is an eternal covenant of priesthood.
We all have a unique approach to serving the Creator. When we share our viewpoint with others in a pleasant and non-judgemental fashion, we can bring about a real change, and therefore, an eternal impact.
Jeremiah's mission seemed to be to forecasting doom and destruction. He was sent to tell the Jewish people, as well as other nations, of the desolation and exile that would occur as a result of their sins. It is for this reason particularly that G-d has to strengthen him and assure him of his capabilites in terms of getting the message across. In contrast, the book of Isaiah is called the book of "comforting and consolation".
However, we find elsewhere in the Torah a definite advantage to the less subtle approach. For instance, in Numbers Ch.25. When the Jewish people sin with the Midianite women, Pinhas son of Elazar responds swiftly and directly. "He followed the Israelite man into the tent and pierced them both, the Israelite man and woman into her stomach - and the plague was halted..."(Num. 25:8). And although his response seems to be an act of rash and unwarranted cruelty, G-d testifies about him that he "turned back My [G-d's] wrath from upon the Children of Israel...I give him my covenant of peace...for him and his offspring...a covenant of eternal priesthood."(Num. 25:12-13).
Pinhas' unique response was his way of letting the Children of Israel that they needed to return and fix their ways. His reward was an eternal covenant since his act made a permanent impact on the Jews. Unlike Moses' approach of awakening G-d's mercy on the people through his prayers, Pinhas went straight to the ones causing the problems and awakened them to repent. This kind of approach has an eternal impact on the environment and therefore its reward is an eternal covenant of priesthood.
We all have a unique approach to serving the Creator. When we share our viewpoint with others in a pleasant and non-judgemental fashion, we can bring about a real change, and therefore, an eternal impact.
Monday, July 9, 2012
The American Dream - In G-d We Trust (Micah 5:6)
"The remnant of Jacob will be in the midst of many people like dew from Hashem like raindrops upon grass which is not hoped for from man and awaited from a human being"(Micah 5:6)
The prophecy of Micah is a foreshadowing of the period prior to the end of days, characterized by a dew-like relationship with our world. What does this mean? It means that prior to the ultimate redemption, we will avail ourselves of our dependence on our physical environment and cling more to the supernatural way of life. Dew represents something that is generated spontaneously without any prior causes. Our behavior in the times right before the Messiah's coming have to reflect our faith that every detail of our life is generated spontaneously by G-d for some specific benefit that we can accrue from it. This is the belief in one G-d as it reaches its fulfilment in these times.
The Torah, G-d's Word, delineates three levels of belief when it comes to worldly matters. The lowest is stated in Jeremiah (17:5): "Accursed is the the man who trusts in people and makes flesh and blood his strength". This is said about one who is so "sold" on the worldly reality that they turn away completely from observing the Divine Law and turn to cheating and stealing to earn their livelihood.
The second level is stated in Psalms (118:8) "It is better to take refuge in Hashem than to rely on man". Here, the Torah does not issue a curse to one who "relies on man" but only states it is better to "take refuge in Hashem". Since the Torah itself states (Deut. 15:18) "And Hashem your G-d will bless you in all that you do" - that the vessel for blessing is one's own doing - and so one's doing in the physical realm is what draws down the blessing from G-d. And so one is allowed to "rely on man", to rely on one's own actions in this world.
Nevertheless, the prophet Micah tells us that the proper preparation for the Era of the Messiah is in relating to our livelihood "like dew from Hashem". This does not preclude making a worldly vessel into which G-d's blessing can come down. Rather, we must realize that the physical goodness coming down is purely G-d's prerogative and not that we have "earned" it in any way shape or form. This is the highest level of trust in G-d.
This is reflected by the inscription "In G-d We Trust" on the one dollar bill. The source of our livelihood has to be seen as merely another channel through which we interact with G-d and express our trust in Him. If we succeed in doing so, we will not only act honestly in financial matters, observing the laws of business dealings as delineated in the Written and Oral Law. But also, we will not allow financial worries to distract us and interfere with our spiritual activities, the work of prayer and giving charity.
Through this personal redemption from worldly veils, we will then bring about the ultimate redemption of the world -"Many nations will go and say,'Come let us go up to the Mountain of Hashem to the Temple of the G-d of Jacob, and He will teach us of His ways and we will walk in His paths. For from Zion shall go forth the Torah, and the word of Hashem from Jerusalem" (Micah 4:2)
Based on the Teachings of the Lubavitcher Rebbe
The prophecy of Micah is a foreshadowing of the period prior to the end of days, characterized by a dew-like relationship with our world. What does this mean? It means that prior to the ultimate redemption, we will avail ourselves of our dependence on our physical environment and cling more to the supernatural way of life. Dew represents something that is generated spontaneously without any prior causes. Our behavior in the times right before the Messiah's coming have to reflect our faith that every detail of our life is generated spontaneously by G-d for some specific benefit that we can accrue from it. This is the belief in one G-d as it reaches its fulfilment in these times.
The Torah, G-d's Word, delineates three levels of belief when it comes to worldly matters. The lowest is stated in Jeremiah (17:5): "Accursed is the the man who trusts in people and makes flesh and blood his strength". This is said about one who is so "sold" on the worldly reality that they turn away completely from observing the Divine Law and turn to cheating and stealing to earn their livelihood.
The second level is stated in Psalms (118:8) "It is better to take refuge in Hashem than to rely on man". Here, the Torah does not issue a curse to one who "relies on man" but only states it is better to "take refuge in Hashem". Since the Torah itself states (Deut. 15:18) "And Hashem your G-d will bless you in all that you do" - that the vessel for blessing is one's own doing - and so one's doing in the physical realm is what draws down the blessing from G-d. And so one is allowed to "rely on man", to rely on one's own actions in this world.
Nevertheless, the prophet Micah tells us that the proper preparation for the Era of the Messiah is in relating to our livelihood "like dew from Hashem". This does not preclude making a worldly vessel into which G-d's blessing can come down. Rather, we must realize that the physical goodness coming down is purely G-d's prerogative and not that we have "earned" it in any way shape or form. This is the highest level of trust in G-d.
This is reflected by the inscription "In G-d We Trust" on the one dollar bill. The source of our livelihood has to be seen as merely another channel through which we interact with G-d and express our trust in Him. If we succeed in doing so, we will not only act honestly in financial matters, observing the laws of business dealings as delineated in the Written and Oral Law. But also, we will not allow financial worries to distract us and interfere with our spiritual activities, the work of prayer and giving charity.
Through this personal redemption from worldly veils, we will then bring about the ultimate redemption of the world -"Many nations will go and say,'Come let us go up to the Mountain of Hashem to the Temple of the G-d of Jacob, and He will teach us of His ways and we will walk in His paths. For from Zion shall go forth the Torah, and the word of Hashem from Jerusalem" (Micah 4:2)
Based on the Teachings of the Lubavitcher Rebbe
Friday, July 6, 2012
For the Love of a Nation (Num. Ch. 14)
"And now may the strength of my Lord be magnified..."(Num. 14:17) This verse is the turning point in Moses' appeasement of G-d's wrath against the rebellion of the Jewish people. The Zohar, the fundamental text of Jewish mystical teachings, comments on this verse:"Meritorious are the nation of Israel from all the idolatrous nations of the world that the Holy Blessed Be He desires them, is called by them, and shows off their beauty..."
What is the connection between the verse and this teaching from the Zohar? Moses' plea for the "magnification" of G-d's strength is a response to the negative report of the spies that the land of Canaan will be too difficult to conquer. How could the spies make such a report after seeing the open miracles that G-d made for the Children of Israel both in Egypt and in the desert? But rather the spies' report was based on the assumption that once they come into the land, the open miracles will cease and they will have to fend for themselves.
To this, Moses replied "may the strength of my Lord be magnified". Even though the display of open miracles will diminish, but the strength of the Lord, and the strength of his people can be magnified through added dedication and commitment to serving him in this world.
The spies' mistake is that they saw the relationship with G-d as a one-way street. G-d in his grace gave to the Jewish people, and our success and failure depends on His grace alone. In retort, Moses shows them that G-d's commitment to his people is a reflection of their commitment to Him. We all have the power to increase G-d's presence and open revelation in our lives by laboring to increase and reveal our dedication to his Will.
This is also the idea to which the Zohar is alluding. The Jewish people are the people of G-d because they bear with them constantly the potential to magnify His strength in this world. It is this potential and its actualization that drives the relationship between G-d and His people, and just as we will never fully gauge all the untapped resources that lie below the earth's surface so also we will never fully gauge the potential for serving G-d that is contained in each individual Jew.
(Based on the Teachings of the Lubavitcher Rebbe)
What is the connection between the verse and this teaching from the Zohar? Moses' plea for the "magnification" of G-d's strength is a response to the negative report of the spies that the land of Canaan will be too difficult to conquer. How could the spies make such a report after seeing the open miracles that G-d made for the Children of Israel both in Egypt and in the desert? But rather the spies' report was based on the assumption that once they come into the land, the open miracles will cease and they will have to fend for themselves.
To this, Moses replied "may the strength of my Lord be magnified". Even though the display of open miracles will diminish, but the strength of the Lord, and the strength of his people can be magnified through added dedication and commitment to serving him in this world.
The spies' mistake is that they saw the relationship with G-d as a one-way street. G-d in his grace gave to the Jewish people, and our success and failure depends on His grace alone. In retort, Moses shows them that G-d's commitment to his people is a reflection of their commitment to Him. We all have the power to increase G-d's presence and open revelation in our lives by laboring to increase and reveal our dedication to his Will.
This is also the idea to which the Zohar is alluding. The Jewish people are the people of G-d because they bear with them constantly the potential to magnify His strength in this world. It is this potential and its actualization that drives the relationship between G-d and His people, and just as we will never fully gauge all the untapped resources that lie below the earth's surface so also we will never fully gauge the potential for serving G-d that is contained in each individual Jew.
(Based on the Teachings of the Lubavitcher Rebbe)
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