by Rabbi Baruch Binyamin Hakohen Melman
There is a traditional saying that the experiences of the Patriarchs are signposts for their descendants: "maaseh avoth siman lebanim." Indeed, the idea that each of the Patriarchs alone ventured utterly alone into alien zones of being is further played out in Joseph's life. Abraham confronts idolatry and is imprisoned and later redeemed and blessed. Isaac confronts the prospect of dying by his own father's hands (alien to human nature), but is then redeemed and blessed. Jacob is imprisoned by his duplicitous tendencies and later confronts his fears and inner demons and thus redeems himself. Although his life in Eretz Yisrael was largely marked with sorrow, he was blessed in the end to have lived to see his son's success and the fulfillment of G*d's promise to Abraham that his descendants would descend into Egypt.
But G*d made another promise to Abraham as well.In the beginning of Lech lecha (Gen 12:2):"
And I will make of you a great nation; I will bless you and make your name great, and you shall be a blessing- veheyeh bracha.")
This promise was already becoming fulfilled by Joseph's ascent in Egypt. Owing to Joseph's newfound success as viceroy, his family could prosper and become a multitude in Goshen. His fame spread far and wide, and Egypt was blessed with survival and prosperity where nature would have dictated otherwise."...and they proclaimed before him "Avrech," thus he appointed him over all the land of Egypt!" (Gen 41:43).
Avrech could be understood as "I will bless." Thus Joseph's new name was indicative of G*d's promise to Abraham, that he (via his descendants) would become a blessing. And not only would Joseph be a blessing for his own people, but also a blessing for those who bless Israel and her people.
The continuation of G*d's promise to Abraham in Lech lecha reads:"I will bless those that bless you and those that curse you I will curse."Although Egypt later bore the distinct misfortune to have oppressed Israel, at the time of Joseph, however, Egypt was duly rewarded for her generosity and benevolenceto Joseph and his family. This concept of national apportionment of blessing and curse is borne out historically. While it can be explained via rational argument that those nations who expelled "their" Jews suffered the economic or intellectual losses as a logical consequence of their actions, the fact remains that the historical record bears out the veracity of the imprimatur of Providence's guiding hand.
Whether we examine the negative fallout in Rome, Spain, Russia or Poland, or the positive benefits earned by Holland, the Ottoman Empire or America, a distinct historical pattern emerges. America, too, stands in judgment. This is her moment of truth. Whether the blessings accrued to her as a safe haven for Jewry and protector of Israel remain operative or not depends on her resolve to stand by Israel in her hour of need. The media, academia and nativist irredentism all are working feverishly to undue the historic bonds between these two nations. America would do well to recall Joseph's rise in Egypt. An Avrech, a "blessing," like ballast, the Jewish people's ascent, security and success carry all who side with them on a path to security, prosperity and blessing.
Shabbat Shalom
© 2000 - 2010 by Rabbi Baruch Binyamin Hakohen Melman
These words of Torah are written in the merit of my beloved father, Israel J. Melman, obm, Yisrael Yehoshua ben Harav Ya'aqov Hakohen Melman, z"l
http://seferchabibi.blogspot.com/2007/07/yahrzeit-of-my-father-27-tammuz.html
http://query.nytimes.com/gst/fullpage.html?res=9506EEDC1630F93BA35754C0A9649C8B63
Chabibi stands for CHidushei Baruch Binyamin ben Yisrael Yehoshua
(a chidush, from the word chadash, means a new, original or fresh perspective)
Dedications are available.
Friday, February 5, 2010
Thursday, January 14, 2010
VAYEISHEV; OF ABANDONMENT AND HOPE
by Rabbi Baruch Binyamin Hakohen Melman
Clothing may at times betray our deepest wishes. And at times it may betray our deepest fears.When we dress for success it reflects the former. When we veil our women it reflects the latter.
In the Tamar and Yehudah narrative, Genesis 15:38 states:
"vayireha Yehudah vayachshevaha lezona ki chista paneha-
Judah saw her, and because she had covered her face, he assumed that she was a prostitute."
Note that because her face was veiled, he had assumed she was a prostitute. In fact, that was WHY she dressed that way. She WANTED him to assume that!
Note the odd vowelization in the word for "he assumed," or "thought"-vayachshVAHA. It might ordinarily be vocalized as vayachsheVEHA instead. But here it is not. Now VA means "in it"or "in her." This may signify that there is an element of psychological projection occuring. Not that he is assuming x,y, or z about her based on objective criteriae. Rather, his own fears are projected onto (into) her in his quick yet faulty summation of who she was.
He was driven by fear and guilt for having abandoned his brother Joseph. Guilt for and fear of abandonment had become defining forces in his personality makeup. He had spared his youngest son, Shelah, from the possibility of an untimely death only through abandoning Tamar and postponing/foregoing his levirite obligations. Er and Onan had died. Would Shelach be next? By abandoning Tamar and withholding her due, he would thus save his son. But at what price?
Now the levirite laws were intrinsically righteous in nature in ensuring the social security of a widow in her old age. It was the world's first social security program! Psalm 71 declares: "al tashlicheni la'et ziknah, ki'chlot kochi al ta'azveni. Do not cast me off me in my old age. When my stength leaves me do not abandon me."
Having a child would serve to protect her from abandonment in her old age. Onan's deepest sin, when he "spilled his seed," therefore, was in avoiding his obligation to protect his widowed sister-in-law in her old age (as well as perpetuating his dead brother's name). This misreading of the text in its proper context "fails to see the forest for the trees." This focus has been the source of much guilt, anxiety and depression through the ages. True onanism in its deepest sense is really then the willfull neglect of the widow, the elderly and all society's vulnerable!
We see in our parsha the recurring theme of abandonment. Joseph is abandoned in the pit, then abandoned in Egypt, and lastly - abandoned in prison. He wrestles with sexual temptation in the context of committing adultery with Potiphar's wife, thereby resulting in the potential abandonment of his sole connection to his family's moral code, a succumbing to the alien allures of Egyptian pagan culture. That he did not succumb was the reason he became known as Yosef HaTzaddik, Joseph the Righteous.
Prostitution reflects the disconnect between sex and obligation. It embodies abandonment at the deepest taboo level. Fear of abandonment leads to hatred of that which symbolizes it. That which is hated must be covered up or put away. Rather than seeing someone covered as modest and demur, he projects onto her the opposite, a reflection of his own inner demons and struggles.
A face connotes personality. Veiling the face reduces her to a sexual object, violating her humanity. Many Muslim women would protest this assertion, but they have bought into their own oppression in a Stockholm Syndrome-like way.
In Afghanistan, Iran and Saudi Arabia, as well as in most of the Islamic world, the Taliban and the imams fear the freedom and sexuality of women. More to the point, they fear their own sexuality and its associated drives and passions. They project their fears onto women and turn them into objects of fear and loathing so intense that they punish the victim for the sins of the predator! Rape victims are lashed at best, and killed for the family's honor at worst. They justify their veiling practices to fend against the predatious demons of male society in the name of guarding their women's sexual purity.
Ironically, according to the sartorial descriptions of the Torah as read in this week's parsha, their women thus assume the costume of the prostitute who must dwell in the utmost darkened cave-like fringes of society. Their society is thus shut off to the ideas and values of female energy and insight. Islamic society became unbalanced when it was open only to the aggressive tendencies of male energy, and thereby lost its vital center and devolved into an orgy of hatred and a lust for warfare.
The beauty of traditional Jewish notions of Tzniut, or modesty, lies in finding a balanced attitude towards sexuality. Embracing a wholesome view of sex, it sees it as intrinsically good and worthwhile. Yet while its energies are viewed as basically positive, there is a recognition that it best be channeled through the vessel of consecrated marriage, or Kiddushin, lest its urges become destructive and all-consuming.
The Eishes Chayil song/poem, which is sung at the Shabbat table each and every week, validates the woman of the marketplace, whose wisdom and insight nurtures and sustains both the family as well as the greater society, and whose industriousness contributes to society and helps provide for the poor and destitute. Men and women equally must learn to focus on their internal as well as external qualities, and thus both equally develop their truest potentials and input society with a harmonious balance of male and female energies.
And as the moral compass of Yehudah reasserted its sense of justice in doing right by Tamar and reversing her very real sense of abandonment, so too will the Jewish People come to reassert the centrality of Israel in their lives and give succor and support to her people through visiting. When family members are in trouble one goes to be with them in their time of need. And Israel must come to see that Jerusalem is the heart and vital center of world Jewry, just as Mecca is for the Moslem world and the Vatican is for Christendom.
The G*d of Israel saw Joseph overcome his sense of abandonment and led him breathtakingly up from his lowly slave status to the rank of grand vizier so as to be a conduit of salvation for his people. And just as the G*d of Israel saw justice for Tamar, reversing her abandonment and causing the ancestors of the messianic Davidic redeemer to descend from her womb, so too will the G*d of Israel today protect and redeem His people in their time of travail as woesome as any in their history.
Shabbat Shalom! Good Shabbos!
© 2000 - 2010 by Rabbi Baruch Binyamin Hakohen Melman
These words of Torah are written in the merit of my beloved father, Israel J. Melman, obm, Yisrael Yehoshua ben Harav Ya'aqov Hakohen Melman, z"l
http://seferchabibi.blogspot.com/2007/07/yahrzeit-of-my-father-27-tammuz.html
http://query.nytimes.com/gst/fullpage.html?res=9506EEDC1630F93BA35754C0A9649C8B63
Chabibi stands for CHidushei Baruch Binyamin ben Yisrael Yehoshua
(a chidush, from the word chadash, means a new, original or fresh perspective)
Dedications are available.
Clothing may at times betray our deepest wishes. And at times it may betray our deepest fears.When we dress for success it reflects the former. When we veil our women it reflects the latter.
In the Tamar and Yehudah narrative, Genesis 15:38 states:
"vayireha Yehudah vayachshevaha lezona ki chista paneha-
Judah saw her, and because she had covered her face, he assumed that she was a prostitute."
Note that because her face was veiled, he had assumed she was a prostitute. In fact, that was WHY she dressed that way. She WANTED him to assume that!
Note the odd vowelization in the word for "he assumed," or "thought"-vayachshVAHA. It might ordinarily be vocalized as vayachsheVEHA instead. But here it is not. Now VA means "in it"or "in her." This may signify that there is an element of psychological projection occuring. Not that he is assuming x,y, or z about her based on objective criteriae. Rather, his own fears are projected onto (into) her in his quick yet faulty summation of who she was.
He was driven by fear and guilt for having abandoned his brother Joseph. Guilt for and fear of abandonment had become defining forces in his personality makeup. He had spared his youngest son, Shelah, from the possibility of an untimely death only through abandoning Tamar and postponing/foregoing his levirite obligations. Er and Onan had died. Would Shelach be next? By abandoning Tamar and withholding her due, he would thus save his son. But at what price?
Now the levirite laws were intrinsically righteous in nature in ensuring the social security of a widow in her old age. It was the world's first social security program! Psalm 71 declares: "al tashlicheni la'et ziknah, ki'chlot kochi al ta'azveni. Do not cast me off me in my old age. When my stength leaves me do not abandon me."
Having a child would serve to protect her from abandonment in her old age. Onan's deepest sin, when he "spilled his seed," therefore, was in avoiding his obligation to protect his widowed sister-in-law in her old age (as well as perpetuating his dead brother's name). This misreading of the text in its proper context "fails to see the forest for the trees." This focus has been the source of much guilt, anxiety and depression through the ages. True onanism in its deepest sense is really then the willfull neglect of the widow, the elderly and all society's vulnerable!
We see in our parsha the recurring theme of abandonment. Joseph is abandoned in the pit, then abandoned in Egypt, and lastly - abandoned in prison. He wrestles with sexual temptation in the context of committing adultery with Potiphar's wife, thereby resulting in the potential abandonment of his sole connection to his family's moral code, a succumbing to the alien allures of Egyptian pagan culture. That he did not succumb was the reason he became known as Yosef HaTzaddik, Joseph the Righteous.
Prostitution reflects the disconnect between sex and obligation. It embodies abandonment at the deepest taboo level. Fear of abandonment leads to hatred of that which symbolizes it. That which is hated must be covered up or put away. Rather than seeing someone covered as modest and demur, he projects onto her the opposite, a reflection of his own inner demons and struggles.
A face connotes personality. Veiling the face reduces her to a sexual object, violating her humanity. Many Muslim women would protest this assertion, but they have bought into their own oppression in a Stockholm Syndrome-like way.
In Afghanistan, Iran and Saudi Arabia, as well as in most of the Islamic world, the Taliban and the imams fear the freedom and sexuality of women. More to the point, they fear their own sexuality and its associated drives and passions. They project their fears onto women and turn them into objects of fear and loathing so intense that they punish the victim for the sins of the predator! Rape victims are lashed at best, and killed for the family's honor at worst. They justify their veiling practices to fend against the predatious demons of male society in the name of guarding their women's sexual purity.
Ironically, according to the sartorial descriptions of the Torah as read in this week's parsha, their women thus assume the costume of the prostitute who must dwell in the utmost darkened cave-like fringes of society. Their society is thus shut off to the ideas and values of female energy and insight. Islamic society became unbalanced when it was open only to the aggressive tendencies of male energy, and thereby lost its vital center and devolved into an orgy of hatred and a lust for warfare.
The beauty of traditional Jewish notions of Tzniut, or modesty, lies in finding a balanced attitude towards sexuality. Embracing a wholesome view of sex, it sees it as intrinsically good and worthwhile. Yet while its energies are viewed as basically positive, there is a recognition that it best be channeled through the vessel of consecrated marriage, or Kiddushin, lest its urges become destructive and all-consuming.
The Eishes Chayil song/poem, which is sung at the Shabbat table each and every week, validates the woman of the marketplace, whose wisdom and insight nurtures and sustains both the family as well as the greater society, and whose industriousness contributes to society and helps provide for the poor and destitute. Men and women equally must learn to focus on their internal as well as external qualities, and thus both equally develop their truest potentials and input society with a harmonious balance of male and female energies.
And as the moral compass of Yehudah reasserted its sense of justice in doing right by Tamar and reversing her very real sense of abandonment, so too will the Jewish People come to reassert the centrality of Israel in their lives and give succor and support to her people through visiting. When family members are in trouble one goes to be with them in their time of need. And Israel must come to see that Jerusalem is the heart and vital center of world Jewry, just as Mecca is for the Moslem world and the Vatican is for Christendom.
The G*d of Israel saw Joseph overcome his sense of abandonment and led him breathtakingly up from his lowly slave status to the rank of grand vizier so as to be a conduit of salvation for his people. And just as the G*d of Israel saw justice for Tamar, reversing her abandonment and causing the ancestors of the messianic Davidic redeemer to descend from her womb, so too will the G*d of Israel today protect and redeem His people in their time of travail as woesome as any in their history.
Shabbat Shalom! Good Shabbos!
© 2000 - 2010 by Rabbi Baruch Binyamin Hakohen Melman
These words of Torah are written in the merit of my beloved father, Israel J. Melman, obm, Yisrael Yehoshua ben Harav Ya'aqov Hakohen Melman, z"l
http://seferchabibi.blogspot.com/2007/07/yahrzeit-of-my-father-27-tammuz.html
http://query.nytimes.com/gst/fullpage.html?res=9506EEDC1630F93BA35754C0A9649C8B63
Chabibi stands for CHidushei Baruch Binyamin ben Yisrael Yehoshua
(a chidush, from the word chadash, means a new, original or fresh perspective)
Dedications are available.
VAYISHLACH; THE COURAGE TO BE VULNERABLE
by Rabbi Baruch Binyamin Hakohen Melman
A unifying theme to this week's parasha is the seemingly paradoxical idea of the acquisition of inner strength through the display of outward vulnerability. Jacob faces his fear of encountering his brother Esau, and instead of unifying his camp which would make himself stronger and thus more able physically to defend himself, counterintuitively opts to divide his camp segmentally to face him. This display of vulnerability won over his brother's heart.
Some take risks for love; others for safety. At last he made a peace with his brother and could now move on with his life. He could never realize his life's mission as long he was dominated by his fear of Esau. He was so sure of his parents' unconditional love for him that he was willing to risk vulnerability in the pursuit of his father's blessing.
His brother's love for him was not guaranteed, however. Deena perhaps emulated her father Yakov's sense of risk for venturing out from the safety of the family compound to visit the local girls. Yakov perhaps needed to grow spiritually by venturing out in order to compensate for his youthful predilection for dwelling in tents. His personal challenge was to leave the comforts of home. As a bearer of the Judaic vision, he could only learn to do so by venturing out from the protective confines and relative safety of the home (yoshev ohalim).
But his challenge was not necessarily her challenge. Each person needs to reflect on the personal growth challenges which he alone needs to face. Yakov won Divine blessing for choosing to go forward to meet his brother rather than to hide and live in fear. Facing his fears actually made him stronger. That being said, however, she had every right to live her "normal" life and visit in town. She wasn't looking for trouble. She wanted to make friends.
Let us not blame the victim for the crime. Shechem was brutal. Three verbs are used in the Torah to describe his actions. He seduced/took her (vayikach), he lay with her (vayishkav), and then he raped her (vayaneha). Only later did he "love" her. His brutality necessitated a strong response.
But on account of the love he felt for her as a result of the peace council whereby they agreed to be circumcised an agreement was made. All the males circumcised themselves and made themselves vulnerable. Jacob must have respected their acceptance of vulnerability as a result of his past experience. It made him open to the possibility of rapprochement.
Where Esau's righteous anger could be abated by a display of vulnerability on Jacob's part, so too could Jacob's own righteous anger be abated by vulnerability on Shechem's part. Now if we examine and contrast Chamor and Shechem's words with respect to Israel and his family, and their words which they used with respect to their own people we see an eery foreshadowing of today's conflict.
To Israel they say (Gen 34:10):
"You will be able to live with us, and the land will be open before you. Settle down, do business here, and the land will become YOUR PROPERTY."
But to their own people they say (Gen 34:23):
"Won't their livestock, their possessions, and all their animals eventually BE OURS?"
Whereas Shimon and Levi saw through the ruse and disallowed their own potential vulnerability which would lead to their demise, their father perhaps was unduly influenced by the need to validate his own past experiences which gave form and meaning to his life. Jacob, who in his youth found it all so easy to trick others (hence his name), now found his own life an endless sequence of others, from Laban to Shechem to his sons' future claiming of Joseph's death, now tricking him.
So we can learn in our parsha that vulnerability plays out in two possible ways- reconciliation or ruse. They seem to cancel each other out. But the parsha also suggests a third way. At Beit El, the place of his initial Divine/angelic dream encounter, G*d swore to him (Gen 28:15):
"no matter where you go I shall protect you- ushmarticha bechawl asher telech").
When Jacob is now in great fear of Canaanite retribution for the slaughter in Shechem, G*d tells them to exchange a false protection for a True protection. They must make themselves seemingly MORE vulnerable by discarding and burying all the idolatrous artifacts - elohei hanechar- even the rings in their ears (25:4), which were in their midst.
Just as the sukkah is a reminder that becoming vulnerable and trusting in G*d is our truest, most reliable protection, so is our parsha this week "pre"iterating that notion, albeit in a proto-Sinaitic context. While the Torah wisely mandates the apparatus of police and a court system, it also recognizes and endlessly repeats the message that true security rests in Hashem alone. We dare not shut off the possibility for love in our lives by encasing ourselves in psychic armor.
Vulnerability leads to possible hurt, but also to possible love. And the truest love and security of all is Divine love. As we begin on the path to follow and observe both the letter and the spirit of G*d's Torah, we make ourselves vulnerable to the possibility of ridicule or rejection by others who claim to know what's best for us. But other people come and go. To follow the easier path of social comfort may be easier but not necessarily the more fulfilling one. G*d's path may be less comfortable physically, but it behooves us to recognize that the Torah of Hashem is eternal and its truth endures forever.
Shabbat Shalom
A unifying theme to this week's parasha is the seemingly paradoxical idea of the acquisition of inner strength through the display of outward vulnerability. Jacob faces his fear of encountering his brother Esau, and instead of unifying his camp which would make himself stronger and thus more able physically to defend himself, counterintuitively opts to divide his camp segmentally to face him. This display of vulnerability won over his brother's heart.
Some take risks for love; others for safety. At last he made a peace with his brother and could now move on with his life. He could never realize his life's mission as long he was dominated by his fear of Esau. He was so sure of his parents' unconditional love for him that he was willing to risk vulnerability in the pursuit of his father's blessing.
His brother's love for him was not guaranteed, however. Deena perhaps emulated her father Yakov's sense of risk for venturing out from the safety of the family compound to visit the local girls. Yakov perhaps needed to grow spiritually by venturing out in order to compensate for his youthful predilection for dwelling in tents. His personal challenge was to leave the comforts of home. As a bearer of the Judaic vision, he could only learn to do so by venturing out from the protective confines and relative safety of the home (yoshev ohalim).
But his challenge was not necessarily her challenge. Each person needs to reflect on the personal growth challenges which he alone needs to face. Yakov won Divine blessing for choosing to go forward to meet his brother rather than to hide and live in fear. Facing his fears actually made him stronger. That being said, however, she had every right to live her "normal" life and visit in town. She wasn't looking for trouble. She wanted to make friends.
Let us not blame the victim for the crime. Shechem was brutal. Three verbs are used in the Torah to describe his actions. He seduced/took her (vayikach), he lay with her (vayishkav), and then he raped her (vayaneha). Only later did he "love" her. His brutality necessitated a strong response.
But on account of the love he felt for her as a result of the peace council whereby they agreed to be circumcised an agreement was made. All the males circumcised themselves and made themselves vulnerable. Jacob must have respected their acceptance of vulnerability as a result of his past experience. It made him open to the possibility of rapprochement.
Where Esau's righteous anger could be abated by a display of vulnerability on Jacob's part, so too could Jacob's own righteous anger be abated by vulnerability on Shechem's part. Now if we examine and contrast Chamor and Shechem's words with respect to Israel and his family, and their words which they used with respect to their own people we see an eery foreshadowing of today's conflict.
To Israel they say (Gen 34:10):
"You will be able to live with us, and the land will be open before you. Settle down, do business here, and the land will become YOUR PROPERTY."
But to their own people they say (Gen 34:23):
"Won't their livestock, their possessions, and all their animals eventually BE OURS?"
Whereas Shimon and Levi saw through the ruse and disallowed their own potential vulnerability which would lead to their demise, their father perhaps was unduly influenced by the need to validate his own past experiences which gave form and meaning to his life. Jacob, who in his youth found it all so easy to trick others (hence his name), now found his own life an endless sequence of others, from Laban to Shechem to his sons' future claiming of Joseph's death, now tricking him.
So we can learn in our parsha that vulnerability plays out in two possible ways- reconciliation or ruse. They seem to cancel each other out. But the parsha also suggests a third way. At Beit El, the place of his initial Divine/angelic dream encounter, G*d swore to him (Gen 28:15):
"no matter where you go I shall protect you- ushmarticha bechawl asher telech").
When Jacob is now in great fear of Canaanite retribution for the slaughter in Shechem, G*d tells them to exchange a false protection for a True protection. They must make themselves seemingly MORE vulnerable by discarding and burying all the idolatrous artifacts - elohei hanechar- even the rings in their ears (25:4), which were in their midst.
Just as the sukkah is a reminder that becoming vulnerable and trusting in G*d is our truest, most reliable protection, so is our parsha this week "pre"iterating that notion, albeit in a proto-Sinaitic context. While the Torah wisely mandates the apparatus of police and a court system, it also recognizes and endlessly repeats the message that true security rests in Hashem alone. We dare not shut off the possibility for love in our lives by encasing ourselves in psychic armor.
Vulnerability leads to possible hurt, but also to possible love. And the truest love and security of all is Divine love. As we begin on the path to follow and observe both the letter and the spirit of G*d's Torah, we make ourselves vulnerable to the possibility of ridicule or rejection by others who claim to know what's best for us. But other people come and go. To follow the easier path of social comfort may be easier but not necessarily the more fulfilling one. G*d's path may be less comfortable physically, but it behooves us to recognize that the Torah of Hashem is eternal and its truth endures forever.
Shabbat Shalom
VAYEITZEI; KISSING AND A WEEPING TONIGHT
by Rabbi Baruch Binyamin Hakohen Melman
Many of us travel many miles until we meet our soulmate. Sometimes our true soulmate was always there but we didn't notice. Sometimes we get it right the first time around. Sometimes the one who we think is our soulmate isn't, and the one who we don't think is our soulmate is. Sometimes we might find our soulmate. And then we might find our deepest truest soulmate. Sometimes it is necessary in life to go through certain experiences before we can appreciate the treasures we are destined to encounter. And sometimes we need to go through certain experiences in order to appreciate that which we already have, to see with opened eyes the soulmate we always had.
Not in vain do we meet certain people, for they are often the keys to meeting yet others. If Avraham had never met his servant Eliezer, he may never have met Rivqa. The soulmate encounter was made by the well. Water often symbolizes Torah. This teaches us that relationships that are based on Torah, that are based on plumbing the deepest depths from the wellsprings of Torah, have that built-in liquid interface to help reduce the heat and friction that naturally builds in any relationship.
We had learned that Rivqa offered to water the camels to the one who in the end led her to her true soulmate. A similar soulmate encounter occured at the well in Parshat Vayeitzei, as Yaaqov seeks out *his* soulmate. This time it was *he* who brought the water to the woman, to Rachel. But unbeknownst to Yaaqov, it was also Rachel who was out looking for a soulmate as well, but not necessarily for herself. More than Yaaqov was looking for a soulmate for *himself,* she was looking for a soulmate for her sister Leah. As was the custom in her land, the younger could not marry before the elder, so she did both herself and her sister a favor by searching on her sister's behalf. And that's what's so special about our mother Rachel. She is teaching us that the deepest blessings come to us when we are helping others achieve*their* deepest desires, bringing blessings to ourselves even as we bring blessings to others.
Rachel hoped for a sign from heaven that she might find her sister's soulmate, or even her own one day by the well. Rachel means lamb, one of the b'hemot hat'horot, the animals fit for an offering. But what is a korban? A vessel for drawing near. Rachel was the vessel to help Yaaqov draw near to help him find his truest soulmate. And what was the purpose of the sign? Perhaps it was to find one whose inclination was like Avraham's, one whose nature was to contravene convention in serving G*d, and thus was able to bring down from heaven the greatest blessings.
So here Yaaqov insisted on rolling off the big rock from off the well while it was still the middle of the day- so unconventional! Yaaqov saw all of Lavan's sheep alongside Rachel, thirsty in the heat of the day. How could he *not* help her, despite the protestations by the other shepherds, slaves were they to convention, living by the exigencies of the clock, instead of living in the moment!Thus he fulfilled her sign from heaven. A soul mate was at hand. Just as Esav "lifted his voice and wept"- (Gen 27:38), so too does Yaaqov when he meets Rachel (Gen 29:11): "Vayisa et qolo vayevk."Identical language! What can we learn from this?
We all have a "low" voice, which we use in our material pursuits. But we also have a "high," or raised voice which we use in our deepest spiritual moments. Not high in volume, but high in vibration.
With Esav it was a plaintive cry of sorrow. But with Yaaqov it was a cry of joy. But just as Yaaqov is identified by his voice- his "qol," by lifting up his voice, Esav was finding his Yaaqovness within, that holy spark within himself, however late, that was worthy of a blessing from his father. And on the deepest level, by his words, he was "lifting up" his brother Yaaqov, euphemistically praying to heaven for Yaaqov to marry. By thus blessing his brother and wishing him joy, he merited blessing from his father, Yitzhaq, who found in his quiver of blessings one more left forEsav.
So just as Rachel looked for a soulmate for her sister, Leah, and ended up finding one for herself as well, so too did Esav pray on behalf of his brother Yaaqov, and benefited himself in the process. This is the deepest meaning of vayisa et kolo vayevk.
Now Rachel was *also* Yaaqov's soulmate. She was the "outer" soulmate, while Leah was the "inner" soulmate. Just as Sarah was characterized by her outer beauty, which was actually merely a reflection and expression of her inner beauty, so too was mother Rachel- yefat toar viyfat mareh (Gen 29:17).
When Yaaqov meets her he kisses her, which is actually a clever play on words with giving water- vayashaq vs. vayishaq (Gen 29:10,11). This really is saying that when you give someone water, i.e., when you teach him Torah,you're touching the innermost soul part of that person. As water nourishes on the physical level, Torah nourishes and gives life on the soul level. Later we see kissing to be intrinsic to reunions of those who were separated and then reunited. Esav and Yaaqov weep when they later meet again. Similarly Yosef and his brothers weep when they reunite as Yosef reveals his true identity in Pharaoh's palace.
"Vayishaq" (and he kissed) also alludes to a kind of death, in the sense of passing from one state to another. A neshiqah, a kiss, is really a drawing out of the soul to encounter its soulmate. A nesheq, or a gun,in modern Hebrew, is really the means by which to draw out the soul of a person from THIS life and enable him to cross over into the next life.
But Yaaqov and Rachel had never before met. How could this phrase in the text of kissing indicate any sort of reunion? Indeed it means that they were really soulmates who had once been together, separated, and now were reunited. Kissing always implies reunion. But how could this be, that they were *both* meant to be Yaaqov's wives? We see it from what comes later, and we see it from what comes earlier- from after and from before.
We see it in that twelve tribes descended from them and from their respective handmaidens. All twelve were beneficiaries of the Abrahamic blessing. As Ishmael had twelve descended entities, so too did Yitzhaq achieve parallel blessing through his son, Yaaqov, both blessed"seed descendants" of Avraham. This is the argument from "later."And we see it in the argument from "sooner," in the earlier Qain and Abel narrative, where the three sons of Adam and Eve (Cain, Abel and Seth) parallel the three patriarchs.
Abraham is asked to kill Yitzhaq, but doesn't, thus achieving a tiqun, or a fixing for Qain's killing of Abel (first born killing the second born). Lamech had two wives (Gen 4:23), Adah and Tzillah. Chazal teach us that one was for beauty; the other, for procreation. Similarly, one of Yaaqov's wives was more loved (Rachel); the other was more for procreation (Leah). Indeed, Lamech says to them , shma'an qoli- listen to my voice. Qol, or voice, is always associated with Ya'aqov (haqol qol Ya'aqov).
There is a strong connection between the earliest Hebrews and the earliest humans, even relating specifically to the love between Yaaqov and his wives. Here is a hint:
Lamech says, (Gen 4:23): "I have killed a MAN by wounding, and a CHILD by bruising."
This is an allusion to Yaaqov's future deceit and clever trickery. First against his brother (the child)- when he cajoles and buys the birthrite from Esau in a famished state when he was out of his mind from hunger, while still a youth. And later on, years later when he tricks his father Yitzchaq (the man) by gaining the actual birthrite blessing via gross deception.
The final touch is when he then says "If Cain shall be revenged seven times, then for Lemech it shall be seventy seven times." That is, if someone were to seek vengeance for my misdeeds, the price shall be seven/seven. Esav sought to kill Ya'aqov. The result is now seven/seven. Seventy seven is also written as seven and seven. Seven years for Rachel and seven years for Leah!
The story of Lemech may be only a literary prefiguration for Yaaqov and the other Avoth. But it may also hint of a reincarnative/metempsychotic connection between the first humans and the first Hebrews!
Now that we understand that both Rachel and Leah were destined soulmates for Ya'aqov, we see in the text four hints of Leah's special connection toYa'aqov. The first hint is in Leah's name, and in the previous parsha's description of Ya'aqov as an "ish tam yoshev ohalim...a "perfect" man (Targum) who dwelled in tents. Why is ohel, or tent, expressed in the plural? The text could have said "yoshev ba'ohel,"i.e., in the singular. This plural expression may hint to his future association with Leah, for ohel in Hebrew, is an acronym of Leah!
One ohel so as referring to his actual proclivity for dwelling in tents, the other ohel suggestive of his soul's proclivity for reuniting with Leah. A second hint of Leah's special soul connection to Yaaqov was in the Torah's description of Leah, referring to her eyes:(Gen29:17) ve'eynei Leah rakot...and Leah's eyes were "lovely," or "soft."
Traditionally, we usually associate eyes with the inner, soul level, while beauty and good looks, are usually associated with the outside level (or at times as a manifestation or expression of an inner beauty). Leah's description focuses exclusively on her eyes, the proverbial windows to the soul.
The third example is based on a comparison with other Biblical women who conceived and had children before their "competetive" wives or concubines. Hagar mocks and ridicules Sarah. Likewise in Judges, Peninah mocks and ridicules Hannah, who remained barren for many years. Not so Leah!
Although she outpaces Rachel many times over before she (Rachel) could have children, nevertheless the text gives no indication of any scorn or mockery on her part towards her sister. This is quite laudatory, and is so valorized by the text. As a result, she partakes in the blessing of fulfilling the Abrahamic line and blessing through *her* children as well. Her experience lies outside the typical pattern, whereby usually the woman who remains barren for many years and subsequently gives birth has exclusive claims to blessings of her lineage. This was not the case with Leah, and so is further evidence of a soul connection with Yaaqov and bearer of the seed of Abraham (zera Avraham).
The fourth hint of Leah's special soul relationship with Yaaqov is in a class all by itself, worthy of its own careful treatment. The four sons of Leah reenact in miniature the struggle of merit versus birth order that is played out in many Biblical fraternal conflict scenarios- Yitzhak and Ishmael, Ya'akov and Esav, to name just two. Here the first two by birth order, Reuven and Shimon, are played against Leah's second pair- Levi and Yehudah. Each of the first two are eventually cursed by their father,whereas the last two are held out for special blessings. Each pair of brothers correlates to the traditional single brothers in their birthrite primogenitural struggles.
With regard to the first pair of Leah's sons, Reuven is cursed for allegedly moving his father's bed; Shimon is cursed for his wanton, gratuitous unrepentant violence committed against Shechem.
And with regard to the second pair of Leah's sons, "Levi" does teshuvah on the tribal level for partaking in the same act as Shimon, by rechanneling his passion at the Golden Calf episode. He goes on to wear the mantle and robes of Israel's priesthood. Yehudah initially fails by his actions in the sale of Yosef, then redeems himself through his actions with regard to Binyamin later in the Joseph narrative. He subsequently wins his father's blessing and would later wear the mantle and crown of Israel's future monarchy. As this struggle is played out with Leah's sons, but not with the sons of Rachel, it suggests a special kind of relationship between Ya'akov and Leah, akin to that of the other patriarchal marital units. Hence they all similarly share burial privileges in Machpelah- the cave of the "couples."
While we all seek our soulmates in life, we should understand that our truest soulmates are staring back at us in the mirror. We need to look forward to that day when we reunite with our true selves, and become the righteous person each of us was meant to become when we took the angelic oath upon leaving the womb (BT Niddah). As long as we keep standing near the well of Torah, we increase our chances of discovering that true-self soulmate.
We may break many hearts when we go through life. And our hearts similarly may become broken many times. Our expectations may be dashed, our hopes may be shattered. But then we realize that all the doors we go through are but ladders to ascend up to the next level of experience, where we may hope to achieve a healing.
Indeed, we also learn that to heal ourselves, we best start with first healing others. And in the process we move beyond our own pain and bring healing and blessing to everyone. May the weeping and crying we experience from sadness, become soon a weeping and crying that we experience from joy. As the psalmist says, "Hazorim bedimah berinah yiktzoru - may they who sow in sorrow, soon come to reap in gladness." May our tears of sadness become tears of joy! Amen.
Shabbat Shalom. Good Shabbos!
© 2000 - 2007 by Rabbi Baruch Binyamin Hakohen Melman
These words of Torah are written in the merit of my beloved father, Israel J. Melman, obm, Yisrael Yehoshua ben Harav Yaakov Hakohen Melman, z"l
http://seferchabibi.blogspot.com/2007/07/yahrzeit-of-my-father-27-tammuz.html
http://query.nytimes.com/gst/fullpage.html?res=9506EEDC1630F93BA35754C0A9649C8B63
Chabibi stands for CHidushei Baruch Binyamin ben Yisrael Yehoshua
(a chidush, from the word chadash, means a new, original or fresh perspective)
Dedications are available.
Many of us travel many miles until we meet our soulmate. Sometimes our true soulmate was always there but we didn't notice. Sometimes we get it right the first time around. Sometimes the one who we think is our soulmate isn't, and the one who we don't think is our soulmate is. Sometimes we might find our soulmate. And then we might find our deepest truest soulmate. Sometimes it is necessary in life to go through certain experiences before we can appreciate the treasures we are destined to encounter. And sometimes we need to go through certain experiences in order to appreciate that which we already have, to see with opened eyes the soulmate we always had.
Not in vain do we meet certain people, for they are often the keys to meeting yet others. If Avraham had never met his servant Eliezer, he may never have met Rivqa. The soulmate encounter was made by the well. Water often symbolizes Torah. This teaches us that relationships that are based on Torah, that are based on plumbing the deepest depths from the wellsprings of Torah, have that built-in liquid interface to help reduce the heat and friction that naturally builds in any relationship.
We had learned that Rivqa offered to water the camels to the one who in the end led her to her true soulmate. A similar soulmate encounter occured at the well in Parshat Vayeitzei, as Yaaqov seeks out *his* soulmate. This time it was *he* who brought the water to the woman, to Rachel. But unbeknownst to Yaaqov, it was also Rachel who was out looking for a soulmate as well, but not necessarily for herself. More than Yaaqov was looking for a soulmate for *himself,* she was looking for a soulmate for her sister Leah. As was the custom in her land, the younger could not marry before the elder, so she did both herself and her sister a favor by searching on her sister's behalf. And that's what's so special about our mother Rachel. She is teaching us that the deepest blessings come to us when we are helping others achieve*their* deepest desires, bringing blessings to ourselves even as we bring blessings to others.
Rachel hoped for a sign from heaven that she might find her sister's soulmate, or even her own one day by the well. Rachel means lamb, one of the b'hemot hat'horot, the animals fit for an offering. But what is a korban? A vessel for drawing near. Rachel was the vessel to help Yaaqov draw near to help him find his truest soulmate. And what was the purpose of the sign? Perhaps it was to find one whose inclination was like Avraham's, one whose nature was to contravene convention in serving G*d, and thus was able to bring down from heaven the greatest blessings.
So here Yaaqov insisted on rolling off the big rock from off the well while it was still the middle of the day- so unconventional! Yaaqov saw all of Lavan's sheep alongside Rachel, thirsty in the heat of the day. How could he *not* help her, despite the protestations by the other shepherds, slaves were they to convention, living by the exigencies of the clock, instead of living in the moment!Thus he fulfilled her sign from heaven. A soul mate was at hand. Just as Esav "lifted his voice and wept"- (Gen 27:38), so too does Yaaqov when he meets Rachel (Gen 29:11): "Vayisa et qolo vayevk."Identical language! What can we learn from this?
We all have a "low" voice, which we use in our material pursuits. But we also have a "high," or raised voice which we use in our deepest spiritual moments. Not high in volume, but high in vibration.
With Esav it was a plaintive cry of sorrow. But with Yaaqov it was a cry of joy. But just as Yaaqov is identified by his voice- his "qol," by lifting up his voice, Esav was finding his Yaaqovness within, that holy spark within himself, however late, that was worthy of a blessing from his father. And on the deepest level, by his words, he was "lifting up" his brother Yaaqov, euphemistically praying to heaven for Yaaqov to marry. By thus blessing his brother and wishing him joy, he merited blessing from his father, Yitzhaq, who found in his quiver of blessings one more left forEsav.
So just as Rachel looked for a soulmate for her sister, Leah, and ended up finding one for herself as well, so too did Esav pray on behalf of his brother Yaaqov, and benefited himself in the process. This is the deepest meaning of vayisa et kolo vayevk.
Now Rachel was *also* Yaaqov's soulmate. She was the "outer" soulmate, while Leah was the "inner" soulmate. Just as Sarah was characterized by her outer beauty, which was actually merely a reflection and expression of her inner beauty, so too was mother Rachel- yefat toar viyfat mareh (Gen 29:17).
When Yaaqov meets her he kisses her, which is actually a clever play on words with giving water- vayashaq vs. vayishaq (Gen 29:10,11). This really is saying that when you give someone water, i.e., when you teach him Torah,you're touching the innermost soul part of that person. As water nourishes on the physical level, Torah nourishes and gives life on the soul level. Later we see kissing to be intrinsic to reunions of those who were separated and then reunited. Esav and Yaaqov weep when they later meet again. Similarly Yosef and his brothers weep when they reunite as Yosef reveals his true identity in Pharaoh's palace.
"Vayishaq" (and he kissed) also alludes to a kind of death, in the sense of passing from one state to another. A neshiqah, a kiss, is really a drawing out of the soul to encounter its soulmate. A nesheq, or a gun,in modern Hebrew, is really the means by which to draw out the soul of a person from THIS life and enable him to cross over into the next life.
But Yaaqov and Rachel had never before met. How could this phrase in the text of kissing indicate any sort of reunion? Indeed it means that they were really soulmates who had once been together, separated, and now were reunited. Kissing always implies reunion. But how could this be, that they were *both* meant to be Yaaqov's wives? We see it from what comes later, and we see it from what comes earlier- from after and from before.
We see it in that twelve tribes descended from them and from their respective handmaidens. All twelve were beneficiaries of the Abrahamic blessing. As Ishmael had twelve descended entities, so too did Yitzhaq achieve parallel blessing through his son, Yaaqov, both blessed"seed descendants" of Avraham. This is the argument from "later."And we see it in the argument from "sooner," in the earlier Qain and Abel narrative, where the three sons of Adam and Eve (Cain, Abel and Seth) parallel the three patriarchs.
Abraham is asked to kill Yitzhaq, but doesn't, thus achieving a tiqun, or a fixing for Qain's killing of Abel (first born killing the second born). Lamech had two wives (Gen 4:23), Adah and Tzillah. Chazal teach us that one was for beauty; the other, for procreation. Similarly, one of Yaaqov's wives was more loved (Rachel); the other was more for procreation (Leah). Indeed, Lamech says to them , shma'an qoli- listen to my voice. Qol, or voice, is always associated with Ya'aqov (haqol qol Ya'aqov).
There is a strong connection between the earliest Hebrews and the earliest humans, even relating specifically to the love between Yaaqov and his wives. Here is a hint:
Lamech says, (Gen 4:23): "I have killed a MAN by wounding, and a CHILD by bruising."
This is an allusion to Yaaqov's future deceit and clever trickery. First against his brother (the child)- when he cajoles and buys the birthrite from Esau in a famished state when he was out of his mind from hunger, while still a youth. And later on, years later when he tricks his father Yitzchaq (the man) by gaining the actual birthrite blessing via gross deception.
The final touch is when he then says "If Cain shall be revenged seven times, then for Lemech it shall be seventy seven times." That is, if someone were to seek vengeance for my misdeeds, the price shall be seven/seven. Esav sought to kill Ya'aqov. The result is now seven/seven. Seventy seven is also written as seven and seven. Seven years for Rachel and seven years for Leah!
The story of Lemech may be only a literary prefiguration for Yaaqov and the other Avoth. But it may also hint of a reincarnative/metempsychotic connection between the first humans and the first Hebrews!
Now that we understand that both Rachel and Leah were destined soulmates for Ya'aqov, we see in the text four hints of Leah's special connection toYa'aqov. The first hint is in Leah's name, and in the previous parsha's description of Ya'aqov as an "ish tam yoshev ohalim...a "perfect" man (Targum) who dwelled in tents. Why is ohel, or tent, expressed in the plural? The text could have said "yoshev ba'ohel,"i.e., in the singular. This plural expression may hint to his future association with Leah, for ohel in Hebrew, is an acronym of Leah!
One ohel so as referring to his actual proclivity for dwelling in tents, the other ohel suggestive of his soul's proclivity for reuniting with Leah. A second hint of Leah's special soul connection to Yaaqov was in the Torah's description of Leah, referring to her eyes:(Gen29:17) ve'eynei Leah rakot...and Leah's eyes were "lovely," or "soft."
Traditionally, we usually associate eyes with the inner, soul level, while beauty and good looks, are usually associated with the outside level (or at times as a manifestation or expression of an inner beauty). Leah's description focuses exclusively on her eyes, the proverbial windows to the soul.
The third example is based on a comparison with other Biblical women who conceived and had children before their "competetive" wives or concubines. Hagar mocks and ridicules Sarah. Likewise in Judges, Peninah mocks and ridicules Hannah, who remained barren for many years. Not so Leah!
Although she outpaces Rachel many times over before she (Rachel) could have children, nevertheless the text gives no indication of any scorn or mockery on her part towards her sister. This is quite laudatory, and is so valorized by the text. As a result, she partakes in the blessing of fulfilling the Abrahamic line and blessing through *her* children as well. Her experience lies outside the typical pattern, whereby usually the woman who remains barren for many years and subsequently gives birth has exclusive claims to blessings of her lineage. This was not the case with Leah, and so is further evidence of a soul connection with Yaaqov and bearer of the seed of Abraham (zera Avraham).
The fourth hint of Leah's special soul relationship with Yaaqov is in a class all by itself, worthy of its own careful treatment. The four sons of Leah reenact in miniature the struggle of merit versus birth order that is played out in many Biblical fraternal conflict scenarios- Yitzhak and Ishmael, Ya'akov and Esav, to name just two. Here the first two by birth order, Reuven and Shimon, are played against Leah's second pair- Levi and Yehudah. Each of the first two are eventually cursed by their father,whereas the last two are held out for special blessings. Each pair of brothers correlates to the traditional single brothers in their birthrite primogenitural struggles.
With regard to the first pair of Leah's sons, Reuven is cursed for allegedly moving his father's bed; Shimon is cursed for his wanton, gratuitous unrepentant violence committed against Shechem.
And with regard to the second pair of Leah's sons, "Levi" does teshuvah on the tribal level for partaking in the same act as Shimon, by rechanneling his passion at the Golden Calf episode. He goes on to wear the mantle and robes of Israel's priesthood. Yehudah initially fails by his actions in the sale of Yosef, then redeems himself through his actions with regard to Binyamin later in the Joseph narrative. He subsequently wins his father's blessing and would later wear the mantle and crown of Israel's future monarchy. As this struggle is played out with Leah's sons, but not with the sons of Rachel, it suggests a special kind of relationship between Ya'akov and Leah, akin to that of the other patriarchal marital units. Hence they all similarly share burial privileges in Machpelah- the cave of the "couples."
While we all seek our soulmates in life, we should understand that our truest soulmates are staring back at us in the mirror. We need to look forward to that day when we reunite with our true selves, and become the righteous person each of us was meant to become when we took the angelic oath upon leaving the womb (BT Niddah). As long as we keep standing near the well of Torah, we increase our chances of discovering that true-self soulmate.
We may break many hearts when we go through life. And our hearts similarly may become broken many times. Our expectations may be dashed, our hopes may be shattered. But then we realize that all the doors we go through are but ladders to ascend up to the next level of experience, where we may hope to achieve a healing.
Indeed, we also learn that to heal ourselves, we best start with first healing others. And in the process we move beyond our own pain and bring healing and blessing to everyone. May the weeping and crying we experience from sadness, become soon a weeping and crying that we experience from joy. As the psalmist says, "Hazorim bedimah berinah yiktzoru - may they who sow in sorrow, soon come to reap in gladness." May our tears of sadness become tears of joy! Amen.
Shabbat Shalom. Good Shabbos!
© 2000 - 2007 by Rabbi Baruch Binyamin Hakohen Melman
These words of Torah are written in the merit of my beloved father, Israel J. Melman, obm, Yisrael Yehoshua ben Harav Yaakov Hakohen Melman, z"l
http://seferchabibi.blogspot.com/2007/07/yahrzeit-of-my-father-27-tammuz.html
http://query.nytimes.com/gst/fullpage.html?res=9506EEDC1630F93BA35754C0A9649C8B63
Chabibi stands for CHidushei Baruch Binyamin ben Yisrael Yehoshua
(a chidush, from the word chadash, means a new, original or fresh perspective)
Dedications are available.
Toldot: Holy Names/Holy Laughter
by Rabbi Baruch Binyamin Hakohen Melman
Our name is our essence, the keenest description of our most innate beingness. In Parashat Toldot we experience the birth and the naming of Ya'akov and Esav, the disparate twins of Yitzhak and Rivka. Ya'akov means supplanter, or heel, the ergonomically accessible point by which to pull another back and pass him by in the process, in the very same instant.The blessings which accrue to Ya'akov give the Divine imprimatur to the Biblical idea of merit over birth order,of moral primacy over primogeniture. Yitzhak's rising over Ishmael was arguably won by dint of the power struggles between Sarah/wife and Hagar/handmaid-concubine, beyond solely the purity of the merit of the children.
But with the ascendancy of the younger Ya'akov over the older Esav, there is no question that they shared the same set of parents; all control factors accounted for; everything else being equal. The name Ya'akov in its deepest essence alludes to the ikvei mashiach, the footsteps of the annointed one, the future redeemer.The age of redemption will be characterized by the vainquishing of the stronger by the weaker, of the still small voice of quiet prayer over the gluttonous, raucous, brutish impetuosity of strength and power and might. Hakol kol ya'akov ("the voice is the voice of Jacob") will win in the end over hayadayim y'dei esav ("but the hands are the hands of Esau").
Esav means "done," already made, his spiritual growth already completed by the time he left the womb. The name Esav has the rank odor of fermentation on the brink of spoilage, of the psychological security of amassed comforting false remembrances of the glory of things past asserting domination over the hope, aspirations and promise of the emerging moment of a new day that is dawning.
Yitzhak himself achieves fulfillment, by earning in the end his own name. Avimelech is gazing out his window (Gen 26:8) "and saw, and lo and behold, Yitzhak was "enjoying himself" with his wife Rivka:
....vayar vehiney Yitzhak mitzahek eyt Rivka ishto."
Well, finally Yitzhak himself is living his name, whatever it may mean. Does anyone remember "laughter" in the Torah? In Lech Lecha, (Gen 17:17) Avraham laughs when G*d tells him that he and the newly named Sarah will have a son in their old age. Further on, in Vayera, Sarah now laughs (Gen 18:12) when she overhears the angel/man saying, "your wife Sarah will have a son." Later, however, in the same parasha, Sarah sees the son of Hagar "mitzachek-ing" with Yitzhak, which our holy commentaries say possibly allude to sex-play or scornful mockery.
Why was Ishmael's behavior seen as unworthy by the text in light of Sarah's insistence that Hagar and son be expelled on account of it, whereas it is seen as valorized and worthy when performed by Avraham, Sarah, and now, by Yitzhak himself? That is because, like the gift of speech, laughter itself is holy and must never be misused.
In all three of the latter cases, the laughter took place in the presence of the holy. Avraham's laughter took place in the presence of G*d, Sarah's likewise was in the presence of the angels, emissaries of the Divine. Finally Yitzhak's holy laughter took place in the presence of Avimelekh's glimpse into a Divinely granted vision of the future. How's that?
It says (Gen 26:8), Vayehi ki archu lo sham hayamim.... customarily translated as "when he had been there a long time." It could also be read deeply and metaphorically as "when "they" made his days long," alluding to a Divinely granted vision of the eschaton, the end of history, a long day, when all will be in a constant state of Shabbat, a yom she kulo Shabbat, a "day" which is entirely like Shabbat.
At the end of time Yitzhak will be Mitzachek, i.e., we, his descendants, will be in a state of holy bliss brought about by the awareness of being in the Presence of the Divine. On Shabbat we experience a temporary vision of the Yom SheKulo Shabbat, of the bliss which awaits the righteous at the end of days.
And "archu" is prefigurative of the psalmist's "orech yamim asbiayhu va'arayhu beyeshuati...(Tehillim 91) "With long life I will satisfy him, and I will show him my salvation." i.e., "he will witness the salvation I will bring about at the advent of the Messianic age." This, on the deepest level, is the meaning of Avimelech's gaze, connecting Yitzchak to the Divine laughter awaiting each of us in the end of days. Here (Gen 26:8), the "hashkafa" of Avimelekh precedes the ultimate Revelation of the end of days.
Divine laughter, holy laughter, is the celebration of all life on earth, that everything occurs according to G*d's plan, following the teleological timeline to cosmogonic bliss. But Hagar's son's laughter was mocking laughter, not the laughter of the Divine Presence. He had crossed that fine line and Sarah's holy intuition perceived it. He is called here (parshat Vayera) in the text "ben-Hagar" purposely on account that he had learned the art of mockery from his own mother, who had herself scorned and mocked Sarai when she had conceived while Sarai had not.
The three angels gazed (vayishkefu) at Sodom (Gen:18:16), immediately prior to G*d's revelation of His plans for the city to Avraham. There, "hashkafa" (gazing) immediately precedes revelation. Likewise, Avimelekh's gaze prefigures awareness of the ultimate redemption.
May we all, like Yitzchak, live our true essence, becoming the persons we were destined to be, and in our own worthy way, help bring about the vision of Avimelekh and taste the salvation of that long day, when the great light shall shine forth from Zion, and when all darkness shall be banished.Shabbat Shalom. Good Shabbos.
© 1999-2010 by Rabbi Baruch Binyamin Hakohen Melman
These words of Torah are written in the merit of my beloved father, Israel J. Melman, obm, Yisrael Yehoshua ben Harav Ya'aqov Hakohen ben Meir Yisrael Hakohen Melman, z"lI was raised in the musar tradition of silence and meditative thoughtfulness, as were my father and grandfather before me. I was born on the first day chol hamoed Sukkos, which is also the yahrzeit of both Rebbe Nachman and the Vilna Gaon.
http://seferchabibi.blogspot.com/2007/07/yahrzeit-of-my-father-27-tammuz.html
http://query.nytimes.com/gst/fullpage.html?res=9506EEDC1630F93BA35754C0A9649C8B63
Chabibi stands for CHidushei Baruch Binyamin ben Yisrael Yehoshua
(a chidush, from the word chadash, means a new, original or fresh perspective)
Dedications are available.
Our name is our essence, the keenest description of our most innate beingness. In Parashat Toldot we experience the birth and the naming of Ya'akov and Esav, the disparate twins of Yitzhak and Rivka. Ya'akov means supplanter, or heel, the ergonomically accessible point by which to pull another back and pass him by in the process, in the very same instant.The blessings which accrue to Ya'akov give the Divine imprimatur to the Biblical idea of merit over birth order,of moral primacy over primogeniture. Yitzhak's rising over Ishmael was arguably won by dint of the power struggles between Sarah/wife and Hagar/handmaid-concubine, beyond solely the purity of the merit of the children.
But with the ascendancy of the younger Ya'akov over the older Esav, there is no question that they shared the same set of parents; all control factors accounted for; everything else being equal. The name Ya'akov in its deepest essence alludes to the ikvei mashiach, the footsteps of the annointed one, the future redeemer.The age of redemption will be characterized by the vainquishing of the stronger by the weaker, of the still small voice of quiet prayer over the gluttonous, raucous, brutish impetuosity of strength and power and might. Hakol kol ya'akov ("the voice is the voice of Jacob") will win in the end over hayadayim y'dei esav ("but the hands are the hands of Esau").
Esav means "done," already made, his spiritual growth already completed by the time he left the womb. The name Esav has the rank odor of fermentation on the brink of spoilage, of the psychological security of amassed comforting false remembrances of the glory of things past asserting domination over the hope, aspirations and promise of the emerging moment of a new day that is dawning.
Yitzhak himself achieves fulfillment, by earning in the end his own name. Avimelech is gazing out his window (Gen 26:8) "and saw, and lo and behold, Yitzhak was "enjoying himself" with his wife Rivka:
....vayar vehiney Yitzhak mitzahek eyt Rivka ishto."
Well, finally Yitzhak himself is living his name, whatever it may mean. Does anyone remember "laughter" in the Torah? In Lech Lecha, (Gen 17:17) Avraham laughs when G*d tells him that he and the newly named Sarah will have a son in their old age. Further on, in Vayera, Sarah now laughs (Gen 18:12) when she overhears the angel/man saying, "your wife Sarah will have a son." Later, however, in the same parasha, Sarah sees the son of Hagar "mitzachek-ing" with Yitzhak, which our holy commentaries say possibly allude to sex-play or scornful mockery.
Why was Ishmael's behavior seen as unworthy by the text in light of Sarah's insistence that Hagar and son be expelled on account of it, whereas it is seen as valorized and worthy when performed by Avraham, Sarah, and now, by Yitzhak himself? That is because, like the gift of speech, laughter itself is holy and must never be misused.
In all three of the latter cases, the laughter took place in the presence of the holy. Avraham's laughter took place in the presence of G*d, Sarah's likewise was in the presence of the angels, emissaries of the Divine. Finally Yitzhak's holy laughter took place in the presence of Avimelekh's glimpse into a Divinely granted vision of the future. How's that?
It says (Gen 26:8), Vayehi ki archu lo sham hayamim.... customarily translated as "when he had been there a long time." It could also be read deeply and metaphorically as "when "they" made his days long," alluding to a Divinely granted vision of the eschaton, the end of history, a long day, when all will be in a constant state of Shabbat, a yom she kulo Shabbat, a "day" which is entirely like Shabbat.
At the end of time Yitzhak will be Mitzachek, i.e., we, his descendants, will be in a state of holy bliss brought about by the awareness of being in the Presence of the Divine. On Shabbat we experience a temporary vision of the Yom SheKulo Shabbat, of the bliss which awaits the righteous at the end of days.
And "archu" is prefigurative of the psalmist's "orech yamim asbiayhu va'arayhu beyeshuati...(Tehillim 91) "With long life I will satisfy him, and I will show him my salvation." i.e., "he will witness the salvation I will bring about at the advent of the Messianic age." This, on the deepest level, is the meaning of Avimelech's gaze, connecting Yitzchak to the Divine laughter awaiting each of us in the end of days. Here (Gen 26:8), the "hashkafa" of Avimelekh precedes the ultimate Revelation of the end of days.
Divine laughter, holy laughter, is the celebration of all life on earth, that everything occurs according to G*d's plan, following the teleological timeline to cosmogonic bliss. But Hagar's son's laughter was mocking laughter, not the laughter of the Divine Presence. He had crossed that fine line and Sarah's holy intuition perceived it. He is called here (parshat Vayera) in the text "ben-Hagar" purposely on account that he had learned the art of mockery from his own mother, who had herself scorned and mocked Sarai when she had conceived while Sarai had not.
The three angels gazed (vayishkefu) at Sodom (Gen:18:16), immediately prior to G*d's revelation of His plans for the city to Avraham. There, "hashkafa" (gazing) immediately precedes revelation. Likewise, Avimelekh's gaze prefigures awareness of the ultimate redemption.
May we all, like Yitzchak, live our true essence, becoming the persons we were destined to be, and in our own worthy way, help bring about the vision of Avimelekh and taste the salvation of that long day, when the great light shall shine forth from Zion, and when all darkness shall be banished.Shabbat Shalom. Good Shabbos.
© 1999-2010 by Rabbi Baruch Binyamin Hakohen Melman
These words of Torah are written in the merit of my beloved father, Israel J. Melman, obm, Yisrael Yehoshua ben Harav Ya'aqov Hakohen ben Meir Yisrael Hakohen Melman, z"lI was raised in the musar tradition of silence and meditative thoughtfulness, as were my father and grandfather before me. I was born on the first day chol hamoed Sukkos, which is also the yahrzeit of both Rebbe Nachman and the Vilna Gaon.
http://seferchabibi.blogspot.com/2007/07/yahrzeit-of-my-father-27-tammuz.html
http://query.nytimes.com/gst/fullpage.html?res=9506EEDC1630F93BA35754C0A9649C8B63
Chabibi stands for CHidushei Baruch Binyamin ben Yisrael Yehoshua
(a chidush, from the word chadash, means a new, original or fresh perspective)
Dedications are available.
Friday, November 13, 2009
CHAYEI SARAH: At Eventide
by Rabbi Baruch Binyamin Hakohen Melman
Avraham's partner in kindness, Sarah, had just left the world. She lit the lamps of kindness in their home. Their home was the first mishkan, and in a sense she was the first Kohen Gadol, the High Priest who lit the lamps each day in the future Holy Temple. As in the story of Chanukah, the lamp must be kept lit continously.
Since his mother Sarah's passing, Yitzchak was now in deep pain. A holy spouse was needed to actively partner with him in bringing G*d's light into the world. In both senses. Literally with light, and figuratively through kindness and compassion. She would be the lightkeeper.
Our tradition teaches how important it is to find a worthy spouse who is emblematic of the overarching qualities of kindness and compassion. One is allowed to even take leave of Eretz Yisrael if need be, so important is a worthy spouse. She would be a holy bride to fill the vacuum in his soul left by his mother Sarah's passing. She would bring a shining Light of Chesed, of kindness, to restore the light and lustre, indeed the holy joy that the family once knew.
But while Eliezer engaged in the physical effort to procure a spouse, the beneficiary of these efforts, Yitzhak *himself,* had to desire it and pray for it to happen. And in fact he does pray, meditating in the field "towards evening." Note the common usage of the word "erev," or evening, in our narrative."
vayavrech hag'malim michutz la'ir el be'er hamayim Le"ET EREV, LE'ET tzeit hashoavot...
He (Eliezer) let the camels rest on their knees outside the city, beside the well; it was at the time of evening, at the time when women go out to draw water(Gen 24:11).
Let us ask, why is the word ET (time) doubled: the "time of evening" and the "time of the going out of the water drawers?" If everybody knows that the time of drawing water is in the evening, then why repeat the phrase, "in the evening?" That would verge on the redundant. As the Sages teach, no word in the Torah is extraneous!
The answer is in verse 63, where Yitzhak goes out to meditate in the field TOWARDS evening, i.e., before the evening. According to our narrative Eliezer arrives at the evening. As it was his wont to pray before the evening, the text would suggest that Yitzhak's deep prayers had a remarkable and direct efficacy. Synchronicity. Hashem is called the "bochen levavot," the seer of the depths of our hearts' deepest desires. When hearts are united prayer becomes stronger.
Indeed no two hearts were more united than Avraham's and Yitzhak's after the Akeidah. It was "towards evening" when the Akeidah occured (it was clearly not dark yet because Avraham "saw the ram" in the thicket), and thus was now especially designated as the time of Yitzhak's deepest prayers. This was forever to be the time window that was uniquely his own, the most propitious and efficacious for all his future prayers. Mincha was his special time, his window to deep experiential happenings - his own "near death" experience, and his time of first meeting his future bride.
So just as Yitzchak was praying for his soulmate, so too was Eliezer praying that Yitzchak's soulmate should appear. Erev means "evening," but it also means "mixing." In the case of evening it is the "mixing" of light and darkness. Similarly, Areivut (ERV) means "responsibility." The connection is that we- all Israel- are responsible for one another. But this idea of "erev," of the "mixing of the light" at eventide, the time of praying for one's soulmate, goes even deeper.
Eliezer has taken a journey out of Abraham's orbit, from out of a place of pure light to a land of idolatry, to a place of spiritual darkness. But suddenly here was Rivka (Rebecca) engaged in acts of kindness, of chesed, to both man and "beast" (camels). To all living things. She is a light in the darkness. She is a light mixed in with the darkness- a mixing of the light and the darkness. She *is* erev.
And it is at that eventide moment that three things happen simultaneously, in perfect harmonic convergence: when she takes responsibility for her own kindness, when Eliezer takes responsibility for finding his master's son a soulmate, and when Yitzchak is praying for all of the above. Through prayer, cosmic forces become arrayed to synchronistically aid and abet spiritually ennobling aims.
Rivka in her own right represents the aspect of pure chesed. She is the opposite of Isaac's antithetical quality of gevurah, or restriction, thus renewing Abraham and Sarah's kindness paradigm. And we should be cognizant of the fact that we, all of us, as her children, are stamped with her seal of kindness. We are known as Rachmanim B'nei Rachmanim- Merciful Ones, Children of Merciful Ones. We are Children of the Light- the Light of Sarah's Tent.
But owing to the fervent and simultaneous prayers of all three-of Yitzchak, Eliezer and Rivka, we should also be known as the Children of the Evening. Both erev in the sense of evening as well as erev in the sense of areivut- pleasantness. And finally, it is in the sense of being responsible for one another, as in Kawl Yisrael areivim zeh bazeh - "all Israel is responsible one for the other."
There are those who take responsibility for the repair of their souls - their innerworld, and there are those who take responsibility for the repair of the cosmos- their outerworld. But
here is the question: why can't we have both?
Shabbat Shalom! Good Shabbos!
© 2000 - 2009 by Rabbi Baruch Binyamin Hakohen Melman
These words of Torah are written in honor of the memory of my beloved father, Israel J. Melman, obm, Yisrael Yehoshua ben Harav Yaakov Hakohen Melman, z"l.
http://seferchabibi.blogspot.com/2007/07/yahrzeit-of-my-father-27-tammuz.html
http://query.nytimes.com/gst/fullpage.html?res=9506EEDC1630F93BA35754C0A9649C8B63
Chabibi stands for CHidushei Baruch Binyamin ben Yisrael Yehoshua
(a chidush, from the word chadash, means a new, original or fresh perspective)
Dedications are available.
Avraham's partner in kindness, Sarah, had just left the world. She lit the lamps of kindness in their home. Their home was the first mishkan, and in a sense she was the first Kohen Gadol, the High Priest who lit the lamps each day in the future Holy Temple. As in the story of Chanukah, the lamp must be kept lit continously.
Since his mother Sarah's passing, Yitzchak was now in deep pain. A holy spouse was needed to actively partner with him in bringing G*d's light into the world. In both senses. Literally with light, and figuratively through kindness and compassion. She would be the lightkeeper.
Our tradition teaches how important it is to find a worthy spouse who is emblematic of the overarching qualities of kindness and compassion. One is allowed to even take leave of Eretz Yisrael if need be, so important is a worthy spouse. She would be a holy bride to fill the vacuum in his soul left by his mother Sarah's passing. She would bring a shining Light of Chesed, of kindness, to restore the light and lustre, indeed the holy joy that the family once knew.
But while Eliezer engaged in the physical effort to procure a spouse, the beneficiary of these efforts, Yitzhak *himself,* had to desire it and pray for it to happen. And in fact he does pray, meditating in the field "towards evening." Note the common usage of the word "erev," or evening, in our narrative."
vayavrech hag'malim michutz la'ir el be'er hamayim Le"ET EREV, LE'ET tzeit hashoavot...
He (Eliezer) let the camels rest on their knees outside the city, beside the well; it was at the time of evening, at the time when women go out to draw water(Gen 24:11).
Let us ask, why is the word ET (time) doubled: the "time of evening" and the "time of the going out of the water drawers?" If everybody knows that the time of drawing water is in the evening, then why repeat the phrase, "in the evening?" That would verge on the redundant. As the Sages teach, no word in the Torah is extraneous!
The answer is in verse 63, where Yitzhak goes out to meditate in the field TOWARDS evening, i.e., before the evening. According to our narrative Eliezer arrives at the evening. As it was his wont to pray before the evening, the text would suggest that Yitzhak's deep prayers had a remarkable and direct efficacy. Synchronicity. Hashem is called the "bochen levavot," the seer of the depths of our hearts' deepest desires. When hearts are united prayer becomes stronger.
Indeed no two hearts were more united than Avraham's and Yitzhak's after the Akeidah. It was "towards evening" when the Akeidah occured (it was clearly not dark yet because Avraham "saw the ram" in the thicket), and thus was now especially designated as the time of Yitzhak's deepest prayers. This was forever to be the time window that was uniquely his own, the most propitious and efficacious for all his future prayers. Mincha was his special time, his window to deep experiential happenings - his own "near death" experience, and his time of first meeting his future bride.
So just as Yitzchak was praying for his soulmate, so too was Eliezer praying that Yitzchak's soulmate should appear. Erev means "evening," but it also means "mixing." In the case of evening it is the "mixing" of light and darkness. Similarly, Areivut (ERV) means "responsibility." The connection is that we- all Israel- are responsible for one another. But this idea of "erev," of the "mixing of the light" at eventide, the time of praying for one's soulmate, goes even deeper.
Eliezer has taken a journey out of Abraham's orbit, from out of a place of pure light to a land of idolatry, to a place of spiritual darkness. But suddenly here was Rivka (Rebecca) engaged in acts of kindness, of chesed, to both man and "beast" (camels). To all living things. She is a light in the darkness. She is a light mixed in with the darkness- a mixing of the light and the darkness. She *is* erev.
And it is at that eventide moment that three things happen simultaneously, in perfect harmonic convergence: when she takes responsibility for her own kindness, when Eliezer takes responsibility for finding his master's son a soulmate, and when Yitzchak is praying for all of the above. Through prayer, cosmic forces become arrayed to synchronistically aid and abet spiritually ennobling aims.
Rivka in her own right represents the aspect of pure chesed. She is the opposite of Isaac's antithetical quality of gevurah, or restriction, thus renewing Abraham and Sarah's kindness paradigm. And we should be cognizant of the fact that we, all of us, as her children, are stamped with her seal of kindness. We are known as Rachmanim B'nei Rachmanim- Merciful Ones, Children of Merciful Ones. We are Children of the Light- the Light of Sarah's Tent.
But owing to the fervent and simultaneous prayers of all three-of Yitzchak, Eliezer and Rivka, we should also be known as the Children of the Evening. Both erev in the sense of evening as well as erev in the sense of areivut- pleasantness. And finally, it is in the sense of being responsible for one another, as in Kawl Yisrael areivim zeh bazeh - "all Israel is responsible one for the other."
There are those who take responsibility for the repair of their souls - their innerworld, and there are those who take responsibility for the repair of the cosmos- their outerworld. But
here is the question: why can't we have both?
Shabbat Shalom! Good Shabbos!
© 2000 - 2009 by Rabbi Baruch Binyamin Hakohen Melman
These words of Torah are written in honor of the memory of my beloved father, Israel J. Melman, obm, Yisrael Yehoshua ben Harav Yaakov Hakohen Melman, z"l.
http://seferchabibi.blogspot.com/2007/07/yahrzeit-of-my-father-27-tammuz.html
http://query.nytimes.com/gst/fullpage.html?res=9506EEDC1630F93BA35754C0A9649C8B63
Chabibi stands for CHidushei Baruch Binyamin ben Yisrael Yehoshua
(a chidush, from the word chadash, means a new, original or fresh perspective)
Dedications are available.
Friday, November 6, 2009
VAYERA: REVELATION ALL AROUND US
by Rabbi Baruch Binyamin Hakohen Melman
There is a Talmudic expression that salvation can come in the "blink of an eye,""b'heref ayin." That refers to the kind of salvation that is waiting in the wings for the propitious moment. But in our parsha, Va'yera, we learn of another kind of salvation- the salvation that was always right in front of us before our very eyes, but because of depression and sadness we sometimes fail to see it. The truth is, if we are aware of it, every moment in life is full of salvific potential.
Hagar, alone in the wilderness with her son, Ishmael, felt that they were on the verge of death, their water having run out. Their situation looked very bleak. But the angel appears and "opens her eyes," enabling her to see that which was there all along. The veil was lifted and salvation was assured. Nourished by the waters of their new-found well of water, Ishmael's life was spared, and G*d's promise of continuity of his lineage was assured.
It is interesting to contrast the imagery of G*d's "opening of Hagar's eyes (vayifkach Elo*im et eyneha-Gen 21:19)" to facilitate salvation, with that of Avraham's "lifting of his eyes (vayisa Avraham et eynav-Gen 22:13)," in the Akeidah narrative, when he sees the ram to use as a substitute offering for Yitzhak. In his case his action (the binding of Isaac) preceded the miraculous sighting. Therefore his seeing is expressed in the active voice. In her case it was just the reverse! Having given birth on Sarah's lap in a sense she was bound (akeidah) on Sarah's altar, as a passive player who was acted upon. Hence her seeing is similarly expressed in a passive voice. G*d had to open her eyes. She couldn't do it herself.
Her eyes were opened and she saw. The "sighting" was always there, yet was not perceived. The miracle was already there. Her eyes just had to be opened to perceive it. The same is true for us. We can see the events that happen to us in our alives as mere coincidences. Or we can "open up our eyes" and thereby see them for the miracles and acts of Divine Providence that they really are.
An image is but a frequency, a valence or expression of light waves. Light which is visible to us as humans is but a minute fraction of the spectrum of "lightwaves," which include infrared light, ultraviolet light, UHF, VHF, and radio "light," among many other forms of vibrating light frequencies. It is said that prophecy is but an ability to perceive these otherwise hidden forms of reality, which although taking place in the future, being images of light, thus similarly travel at the speed of light. Divine light and the "light stored for the end of days"- the "ohr haganooz,"are but different points on the light spectrum waiting to be revealed to humanity.
In other words, the radio waves and the television waves and the infrared waves and the ultraviolet waves are ALWAYS all around us all the time but we must take some action in order to actually perceive them. For us it is turning on the television or the radio. For Hagar it was as simple as merely opening her eyes. And for Abraham he just had to lift up his eyes. Our eyes must therefore be always open and raised up to similarly perceive the miraculous Divine aspect of reality. We can choose not to see it, and yet it is always there.
It is therefore no mere coincidence that the symbol for the redemption of humanity at the beginning of time is the rainbow, a refraction, or revelation of the variegated colors hidden within the range of "normal," or visible light. The redemption of humanity at the end of time, the eschaton, will similarly be heralded by a profusion of newly revealed light, of light which was formerly hidden.
The mind is a sophisticated filtering mechanism, limiting our perception to the tiniest fraction of the light spectrum. The olam haba (the world to come) promises us a fantastic array of perception along the entire frequency. Indeed the word for brain in Hebrew is mo-ach, which means to erase or wipe away (Moses says to G*d: m'cheni na- erase me - from your book). The brain erases all the non-permitted frequencies. Only prophets or those with a genetic mutation or Divine gift to perceive extra frequencies, people whom we call psychics, are able to perceive a reality across time and space while the average mortal cannot.
And we say "time erases the pain." It is not time per se that erases the pain, but rather that the brain allows the passage of time to assuage the pain so that we can function in the world. G*d doesn't forget our pain. And neither does our neshama. It's all stored in there somewhere. But forgiveness has the power to truly erase it and bring a sense of closure and healing.
Ishmael becomes an expert archer. It is all very symbolic. It's all about continuity and covenant. The promise of continuity of Abraham's lineage through Ishmael is symbolized by the "keshet," or rainbow imagery. In Hebrew, the word for both archery BOW and rain BOW is the same. Hagar places Ishmael a bow shot away- "harchek k'mitachavei keshet (Gen 21:16)," so as not to see the death of her son. And then in verse 20 the text informs us that he grew up to be an expert archer, "vayehi roveh kashat." What is the point in our knowing of his archery skills?
The point of the doubling of the word "keshet" (KSHT) is to remind us of the first promise of continuity made by G*d to the human race writ large, in the placement of a rainbow in the heavens, as a sign for all time of G*d's promise to humanity to never again bring a flood. The continuity of humankind is assured via covenantal sign. This is followed ten generations later with the covenantal promise of continuity to Avraham and his offspring.
Through Avraham's lineage humanity would once again restore its connection to G*d consciousness. Ishmael, in his sharing of the sign of the covenant - circumcision, with his father, was thus assured a parallel track of blessing and continuity with that of his brother, Yitzhak. As twelve tribes would emanate, by way of Yaakov, from Yitzhak's loins, so too would twelve Arabian tribes emerge from Ishmael (Gen 25:13-15).
Note, too, the proximity and immediacy of TaSHK and KaSHaT in verses 19 and 20- "vatashk et hanaar (she gave the lad to drink)" in conjunction with "vayehi roveh kashat (and he became an expert archer)." What sense can we make of this telling pallandrome? The answer speaks volumes of the nature of salvation itself.
Crying out (prayer) is the first stage in salvation. The third stage is the salvation itself. But the most necessary stage- the middle stage, is that of active human involvement! The words are hinting, if we read with "opened eyes," that the most crucial component of salvation is the human component. We must always hope for a miracle, but we must do all we can ourselves to facilitate it. If we just take the first step to begin the process, G*d will help us finish it. It wasn't enough for Hagar just to have the "vision" of seeing the well. Without actively "giving drink" through her own intervention no one would have been saved. Her human action was the spark that triggered the salvation.
Although a promise was made by G*d assuring blessing and progeny to Ishmael (Gen 17:20), active human involvement was yet necessary for the blessing to come to fruition. Hagar needed to "give drink" to the lad. Like Nachshon ben Avinadav whose jumping into the sea triggered the parting of the sea, human action must necessarily precede salvation. To win the lottery one must first actually buy a ticket.
And in between the two scales of human prayer and Divine redemption lies the fulcrum of angelic intervention. Just as Avraham's visitors in the opening of the parsha were angels in human form, whenever *we* help someone who needs us in that moment- whether physically, emotionally or financially, we have then become angels ourselves, bringing merit, redemption and salvation, not only in that one moment, but in the emanating wave-like ripples that echo through time and eternity.
Shabbat Shalom. Good Shabbos!
© 2000 - 2009 by Rabbi Baruch Binyamin Hakohen Melman
These words of Torah are written in honor of the memory of my beloved father, Israel J. Melman, obm, Yisrael Yehoshua ben Harav Yaakov Hakohen Melman, z"l.
http://seferchabibi.blogspot.com/2007/07/yahrzeit-of-my-father-27-tammuz.html
http://query.nytimes.com/gst/fullpage.html?res=9506EEDC1630F93BA35754C0A9649C8B63
Chabibi stands for CHidushei Baruch Binyamin ben Yisrael Yehoshua
(a chidush, from the word chadash, means a new, original or fresh perspective).
Dedications are available.
There is a Talmudic expression that salvation can come in the "blink of an eye,""b'heref ayin." That refers to the kind of salvation that is waiting in the wings for the propitious moment. But in our parsha, Va'yera, we learn of another kind of salvation- the salvation that was always right in front of us before our very eyes, but because of depression and sadness we sometimes fail to see it. The truth is, if we are aware of it, every moment in life is full of salvific potential.
Hagar, alone in the wilderness with her son, Ishmael, felt that they were on the verge of death, their water having run out. Their situation looked very bleak. But the angel appears and "opens her eyes," enabling her to see that which was there all along. The veil was lifted and salvation was assured. Nourished by the waters of their new-found well of water, Ishmael's life was spared, and G*d's promise of continuity of his lineage was assured.
It is interesting to contrast the imagery of G*d's "opening of Hagar's eyes (vayifkach Elo*im et eyneha-Gen 21:19)" to facilitate salvation, with that of Avraham's "lifting of his eyes (vayisa Avraham et eynav-Gen 22:13)," in the Akeidah narrative, when he sees the ram to use as a substitute offering for Yitzhak. In his case his action (the binding of Isaac) preceded the miraculous sighting. Therefore his seeing is expressed in the active voice. In her case it was just the reverse! Having given birth on Sarah's lap in a sense she was bound (akeidah) on Sarah's altar, as a passive player who was acted upon. Hence her seeing is similarly expressed in a passive voice. G*d had to open her eyes. She couldn't do it herself.
Her eyes were opened and she saw. The "sighting" was always there, yet was not perceived. The miracle was already there. Her eyes just had to be opened to perceive it. The same is true for us. We can see the events that happen to us in our alives as mere coincidences. Or we can "open up our eyes" and thereby see them for the miracles and acts of Divine Providence that they really are.
An image is but a frequency, a valence or expression of light waves. Light which is visible to us as humans is but a minute fraction of the spectrum of "lightwaves," which include infrared light, ultraviolet light, UHF, VHF, and radio "light," among many other forms of vibrating light frequencies. It is said that prophecy is but an ability to perceive these otherwise hidden forms of reality, which although taking place in the future, being images of light, thus similarly travel at the speed of light. Divine light and the "light stored for the end of days"- the "ohr haganooz,"are but different points on the light spectrum waiting to be revealed to humanity.
In other words, the radio waves and the television waves and the infrared waves and the ultraviolet waves are ALWAYS all around us all the time but we must take some action in order to actually perceive them. For us it is turning on the television or the radio. For Hagar it was as simple as merely opening her eyes. And for Abraham he just had to lift up his eyes. Our eyes must therefore be always open and raised up to similarly perceive the miraculous Divine aspect of reality. We can choose not to see it, and yet it is always there.
It is therefore no mere coincidence that the symbol for the redemption of humanity at the beginning of time is the rainbow, a refraction, or revelation of the variegated colors hidden within the range of "normal," or visible light. The redemption of humanity at the end of time, the eschaton, will similarly be heralded by a profusion of newly revealed light, of light which was formerly hidden.
The mind is a sophisticated filtering mechanism, limiting our perception to the tiniest fraction of the light spectrum. The olam haba (the world to come) promises us a fantastic array of perception along the entire frequency. Indeed the word for brain in Hebrew is mo-ach, which means to erase or wipe away (Moses says to G*d: m'cheni na- erase me - from your book). The brain erases all the non-permitted frequencies. Only prophets or those with a genetic mutation or Divine gift to perceive extra frequencies, people whom we call psychics, are able to perceive a reality across time and space while the average mortal cannot.
And we say "time erases the pain." It is not time per se that erases the pain, but rather that the brain allows the passage of time to assuage the pain so that we can function in the world. G*d doesn't forget our pain. And neither does our neshama. It's all stored in there somewhere. But forgiveness has the power to truly erase it and bring a sense of closure and healing.
Ishmael becomes an expert archer. It is all very symbolic. It's all about continuity and covenant. The promise of continuity of Abraham's lineage through Ishmael is symbolized by the "keshet," or rainbow imagery. In Hebrew, the word for both archery BOW and rain BOW is the same. Hagar places Ishmael a bow shot away- "harchek k'mitachavei keshet (Gen 21:16)," so as not to see the death of her son. And then in verse 20 the text informs us that he grew up to be an expert archer, "vayehi roveh kashat." What is the point in our knowing of his archery skills?
The point of the doubling of the word "keshet" (KSHT) is to remind us of the first promise of continuity made by G*d to the human race writ large, in the placement of a rainbow in the heavens, as a sign for all time of G*d's promise to humanity to never again bring a flood. The continuity of humankind is assured via covenantal sign. This is followed ten generations later with the covenantal promise of continuity to Avraham and his offspring.
Through Avraham's lineage humanity would once again restore its connection to G*d consciousness. Ishmael, in his sharing of the sign of the covenant - circumcision, with his father, was thus assured a parallel track of blessing and continuity with that of his brother, Yitzhak. As twelve tribes would emanate, by way of Yaakov, from Yitzhak's loins, so too would twelve Arabian tribes emerge from Ishmael (Gen 25:13-15).
Note, too, the proximity and immediacy of TaSHK and KaSHaT in verses 19 and 20- "vatashk et hanaar (she gave the lad to drink)" in conjunction with "vayehi roveh kashat (and he became an expert archer)." What sense can we make of this telling pallandrome? The answer speaks volumes of the nature of salvation itself.
Crying out (prayer) is the first stage in salvation. The third stage is the salvation itself. But the most necessary stage- the middle stage, is that of active human involvement! The words are hinting, if we read with "opened eyes," that the most crucial component of salvation is the human component. We must always hope for a miracle, but we must do all we can ourselves to facilitate it. If we just take the first step to begin the process, G*d will help us finish it. It wasn't enough for Hagar just to have the "vision" of seeing the well. Without actively "giving drink" through her own intervention no one would have been saved. Her human action was the spark that triggered the salvation.
Although a promise was made by G*d assuring blessing and progeny to Ishmael (Gen 17:20), active human involvement was yet necessary for the blessing to come to fruition. Hagar needed to "give drink" to the lad. Like Nachshon ben Avinadav whose jumping into the sea triggered the parting of the sea, human action must necessarily precede salvation. To win the lottery one must first actually buy a ticket.
And in between the two scales of human prayer and Divine redemption lies the fulcrum of angelic intervention. Just as Avraham's visitors in the opening of the parsha were angels in human form, whenever *we* help someone who needs us in that moment- whether physically, emotionally or financially, we have then become angels ourselves, bringing merit, redemption and salvation, not only in that one moment, but in the emanating wave-like ripples that echo through time and eternity.
Shabbat Shalom. Good Shabbos!
© 2000 - 2009 by Rabbi Baruch Binyamin Hakohen Melman
These words of Torah are written in honor of the memory of my beloved father, Israel J. Melman, obm, Yisrael Yehoshua ben Harav Yaakov Hakohen Melman, z"l.
http://seferchabibi.blogspot.com/2007/07/yahrzeit-of-my-father-27-tammuz.html
http://query.nytimes.com/gst/fullpage.html?res=9506EEDC1630F93BA35754C0A9649C8B63
Chabibi stands for CHidushei Baruch Binyamin ben Yisrael Yehoshua
(a chidush, from the word chadash, means a new, original or fresh perspective).
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