TOLDOT- HOLY NAMES; HOLY LAUGHTER; HOLY BLISS

This week's commentary is dedicated to the joyous wedding of Marc Garson and his new kallah, Shelli.


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.

© 1999-2008 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"l

I 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.

CHAYEI SARAH: SOUL ARISING

by Rabbi Baruch Binyamin Hakohen Melman

Endings are sometimes beginnings, while descents are sometimes the means to new ascents. Avraham purchased a burial plot for Sarah. He purchased a cave, the Cave of Machpela. The word "couple" in English comes from Machpela. Here the many foundational couples were laid to rest.

The word for cave is m'arah. This week's parsha contains the second mention of a m'arah, while last week's parsha, vayera, contains the first time that the word appears.

In GEN 19:25, when Lot is fleeing from S'dom, there is a word pattern that reminds us of m'arah:

"...v'et kawl yoshvei he'arim...

"(and He overthrew the cities and all the plain,) and all the inhabitants of the cities..."

We see the word he'arim, meaning "the cities." And a few verses later in GEN 19:30, we have the actual word m'arah:

"...vayeshev b' m'arah hu ushtei vnotav

"...and and he dwelt in a cave, he and his two daughters."

So we can understand from the juxtaposition of these two usages that the idea of a cave is a refuge from the the turmoil and chaos of the cities.

Now when one's soul departs from its body and returns to its source, in a sense it is seeking refuge from the destruction of its own city, its past refuge from which it was expelled, unto a higher and and safer place of repose.

While the body is placed in the cave (the traditional form of Jewish burial in ancient times through antiquity), and thus finds refuge from the physical turmoil of this world, so too the soul also finds its own refuge.

We see that the letter mem before a word can have two different functions. It can serve as a prefix, meaning "from", an abbreviation of the word min, meaning "from," as in "he escaped from the cities (to the cave).

It can also serve as part of a verb, as a present tense indicator of the causative form. Therefore, when we read "m'arah," we can understand it as "causing something to rise up or ascend."

The soul departs from its body and ascends heavenword. In fact the word "ascend" can be found as well in the same word for cave: uri (spelled with an ayin not an aleph) means "arise."
M'arah also contains the letter ayin. M'arah can be read now as a place of arising. In other words, this idea deeply touches upon the Pharisaic idea of an afterlife, that our soul ascends to its heavenly source upon the severance of its physical sojourn within its vessel of the body.

So now we see that a cave (m'arah) has a double function: it is both a place where the soul arises when it leaves the body, as well as the place which causes the soul to rise. In other words, only upon the actual burial is the soul permitted to rise up. Hence the reason for the bias in Judaism for same day burial. It is a kindness to the soul permitting it to rejoin its heavenly source all the faster.

Lastly, in Isaiah 60:1-3, we read,

"ARISE and shine! For your light has arrived, and the glory of Hashem has shined upon you. For behold! Darkness shall cover the earth and a dense cloud the kingdoms; but upon you Hashem will shine , and His glory shall be seen upon you. Nations will go by your light, and sovereigns by the brightness of your shining."

The light of the Jewish people that would shine forever was first lit by Sarah imenu (our mother). And as she caused her tent to be a refuge from the chaos of the world and the chaos of pagan thought, so too would her descendants in the future be a source of light for all the nations of the world, to follow in G*d's path.

Shabbat Shalom! Good Shabbos!

© 1999-2008 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"l

I 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.

VAYERA: WAITING IN THE WINGS

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 was a healing vision. 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 "or haganooz,"are but different points on the light spectrum waiting to be revealed to humanity.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 what about pain? We often 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, our soul. It's all stored in there somewhere.

Perhaps one of the deepest forms of pain is brought about by talebearing and slander, even words which seem true on the surface. But as we learn from the Day of Atonement, repentance and forgiveness have the power to truly erase our pain and feeling of alienation from G*d, and bring a sense of closure and healing.

G*d will wipe away our pain and wipe away our tears. The powerful healing of forgiveness is always there, just waiting in the wings, waiting to reveal itself to us when we respond with love.

Shabbat Shalom. Good Shabbos!

© 1999-2008 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"l

I 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.

LECH LECHA: COSMIC BLESSINGS LARGE AND LARGER

by Rabbi Baruch Binyamin Hakohen Melman

An ETERNAL cosmic blessing is bestowed upon Avraham by G*d:

"I will bless those that bless you, and he that curses you I shall curse. All the families of the earth shall be blessed through you (Gen 12:3)."

This is a blessing and a prophecy as well. Through the hindsight of history we see the efficacy of these words. But this is on the level of macro blessing. This is the stuff of nations. What can we learn about bringing blessings into our own lives?

One hint is in the seemingly extra letter yud in "mevarchecha," as in (I will bless) "those that bless you."The letter yud alludes to Hashem, being the lead letter in the tetragrammaton, the ineffable name, the "shem havaya." The "yud" of Hashem brings us blessing. This means that when we place G*d's desires above our own desires, we open ourselves up as a conduit to receive Hashem's blessings in our lives.That is the first half of the answer.

When we embark on a journey, especially without a known destination in mind,we need all the blessings we can get. When Hashem asks us to go on a journey to the unknown, then every step we take is an act of faith, even more than when we know from the outset where we will be going.

When one lives alone with few distractions one may hear the still small voice more readily. And then to act on it is easier than when a spouse is involved. G*d spoke to Avraham and asked him to get out of town (lech lecha...).

Fine,but what about his wife, Sarah? The answer is in the words (lech lecha) themselves. The numerical value of"lech" is 50, and the value of "lecha" is also 50. While the traditional explanation is that he "took her" on the journey (vayikach) WITH WORDS, it is crucial to understand that unless Sarah was 100% on board with this mission to spread "the word," this ethical monotheism thing was going nowhere.

This was a 50-50 proposition. They were going to spread the message as equals. The letters in the words Lech Lecha are "50 - 50" in numerology. His agreeing to go with his holy wife was a 50/50 proposition. A complete agreement on her part was necessary. Yes. G*d reveals His truth in math and science.

She would teach the women; he would teach the men. It is crucial to understand that Avraham could not just make a token gesture to get her to agree. Rachmana liba ba'ee. G*d wants the heart. Her heart must be in it completely.

Marriage must entail a complete sharing. Even going beyond sharing, i.e., putting our spouse first. In Gen 12:8 it says " ...vayeyt ohalo...and he (Avraham) set up his tent." But the last letter of ohalo is the letter hey, although it is read as if written with a vav (the vowel cholom). Since our Torah is a Divine document, we must ask why this is so. What message is G*d giving us through His holy book?

The midrash in Breishit Rabbah explains that wherever Avraham went, he set up Sarah's tent first. In fact, he put all her needs above his own. So here is the second half. We must learn from Avraham that to be blessed in marriage (read successful), one must put one's spouse's needs above one's own. So when we put these two encoded ideas together: how to relate to G*d (our Heavenly partner) and how to relate to our spouse (our heavenly partner), we have the complete formula.

And to recap, on the yud level, it is to place Hashem's desires BEFORE our own desires, no matter how hard it seems. And sometimes it is hard. And on the hay level, we are to place our spouse's needs BEFORE our own needs, no matter how hard it seems. And sometimes it is hard. And if we put the letters yud and hay together, it spells G*d's name. We will then be walking on our journey through life with G*d. And that is the greatest of all blessings.

Shabbat Shalom! Good Shabbos!

© 1999-2008 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"l

I 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.

NOACH: OF FIRE AND WATER

by Rabbi Baruch Binyamin Hakohen Melman

Violence and the potential for violence seems endemic to existence. The earth was "cleansed" with water so that evil and violence would be eradicated. And yet, a tincture of violence, a bacillus spore, remained embedded in our makeup. Why is this so? And what is the remedy?

And how is the idea of friendship related to the idea of strife and contention? Friendship is related to the idea of Edenic paradise as strife and contention are related to the idea of exile from that very paradise.

As Noah opened the hatch, the turret so to speak, he looked around and, lo and behold, the waters were visibly receding. "...charvu haMayim me'al ha'aretz....vehinei charvu p'nei ha'adamah...the waters were receding from upon the land....and the earth's land surface was beginning to dry (Gen 8:13)."

It's very interesting that the word for "receding" is "charvu." We had last seen the root CHeReV in last week's parsha, noting that the cherubs guarded the garden using the flaming sword (cherev). This proverbial sword inhabited the zone of in-betweenness, between the Edenic idyll and the realm of exile.

Similarly, the waters became like swords (charvu) themselves, as they inhabited the zone between utter destruction (flood) and mankind's rebirthing. These "swords of water" which are guarding the exile are the inverse of the "swords of fire" which are guarding the garden.

Note that cherev (sword) and chaver (friend) share the same root letters, albeit in different order. Both however, allude to the idea of connection- one good, the other less good. But they each share the idea of in-betweenness, of connectedness.

These two images, one of fire and one of water, allude to the saving power of Torah to alleviate mankind's state of alienation from G*d. The Torah's letters are said to be written in fire, "black fire on white fire." And Torah is also oft referred to as "mayim chayim," as "living waters."

The floodgates of both heaven and earth were open for forty days and nights, alluding to the forty se'ahs (measurement of volume) of the cleansing "living waters" of the mikvah. The Torah, as water, has the power to take us out of exile, just as the Torah, as fire, has the power to restore us to the Garden. Between exile and redemption, between Ararat and Eden, is that zone of in-betweenness.

These "swords of water," as they drained off of the landmass, stood sentry in mute silent testimony to the power of man to master his passions and rule over first his own nature and then nature itself. Man stands in the light of his own judgment/self-judgment to determine the extent of his successful self-mastery, or lack thereof.

Noah himself, after dutifully giving thanks for his survival, plants a vineyard and proceeds to inebriate himself with drink leading to a morally compromised state of affairs. This willful abandonment of the senses in the gratification of our self-destructive impulses is the bane of our collective human existence today, just as it was on a micro scale for Noah. Our societally conditioned hedonistic self-obsession distracts us from the dangers which threaten our very survival, let alone our dignity.

Indeed the threat to humanity still looms large, despite G*d's promise in the Covenant which He made with Noah (GEN 9-11!!!). G*d promised that there will no more be a flood of water to destroy the earth. Whether a nuclear fire will destroy the earth through our action (or inaction) is up to us. Certainly on a smaller scale we were visited with a flood of fire on 9-11 itself!

As in Noah's day, the scourge of a latter day Hamas (violence) still fills the land. Both "the land" - ha'aretz- of Israel and the entire world now is filled with the threat of terror. It threatens to consume us like a primordial floodwater. Or rather, more likely, as a tide of fire.

The way back to the garden is still barred. But by living moral lives guided by restraint, sensitivity and refinement of character as prescribed by the Torah, lives patterned in the Divine image (betzelem elokim), we can possibly see our way through the morass back home.

That tincture of violence inherent in man, remained on purpose, so as to be diluted in the flood waters and so homeopathically become utilized to end that very violence. Sadly enough, that is to say that we must utilize a discreet measure of violence in order to eradicate the violence.

For non-violence and pacifism, sweet as they are, will not end violence. They will only ensure death and defeat. Much to our chagrin, human nature, over aeons of time cannot be changed, only transformed.

The challenge is to ultimately transform our chareivim (swords) into instruments of creating chaveirim (friends). When our enemies realize that we cannot be defeated with the sword, they will have no choice but to become our friends. But this cannot happen without Divine help.

In the rebuilt Temple, when that day comes, the cherubs will one day yet again embrace over the ark as a sign of Divine love. They will then let go of their revolving flaming swords and allow humanity to return home to the Garden. The world of falsehood will then give way to the world of truth.

How can this ultimately be? As the Zohar teaches, "may the waters from below cause a stirring in the waters from above," leading to our ultimate redemption.

Shabbat Shalom!
Good Shabbos!

© 1999-2008 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"l

I 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.

BREISHEET: AND A RIVER FLOWED FROM IT

by Rabbi Baruch Binyamin Hakohen Melman

Most rivers flow towards the garden, the oasis. But the rivers in Eden flow in just the opposite direction! They flow from it, away from the garden!

And yet, the flow of life, of our lives, is towards the garden. As exiles we long to return to her. Are we like the holy salmon, swimming upstream, against the currents?

Each Sabbath represents a figurative return to the Garden, a taste of the Edenic paradigm, described in Hebrew as "me'eyn olam haba," a taste of the world to come (becoming). Each Sabbath we grab the Torah's handles, the atzei hayyim, branches from the tree of life, and raft like, on the skin ofthe Leviathan, a token of love from the walls of the heavenly sukkah, we ride against the whitewater rapids back to the Garden, cascading up the river which flows out of the Garden (Genesis 2:10):"

V'nahar yotzei me'eden lehashkot et hagan... and a river flows out of Eden to water the Garden."

How ironic. Wouldn't the river be more likely to water the Garden if it flowed INTO the Garden? The deepest answer is that Torah is compared to lifegiving waters. The more one gives Torah over to others the more watering comes back in return. The more one teaches, the more one learns. The more we give of ourselves to others, the more we get back in return.

Bracha, or blessing, comes from the word breicha, meaning calm pool of water. Waves of Torah learning coming and going simultaneously, shakla vetaria, a back and forth, a dance of give and take, do not create chaos. Instead, they cancel each other out, creating a calm pool, a tranquil white noise blotting out the cacaphonies of the noisome world. Torah is that calming pool, ironically derived from the sweat of toil.

Separation is a parting. In fact, lehipared means to part. Same root. But like the parting of the waters, they often find a reconnection. Learning and teaching Torah is a form of separation. We
separate out our knowledge from the storehouse of our accumulated learning and impart it to others.

Teaching Torah represents the dialectical synthesis at the very heart of this separation anxiety whereby we transcend the zero-sum consciousness inherent in all other spheres. Thus the other's gain is not my loss. My loss instead becomes my gain.

When we fulfill the Biblical dictum to teach our children we enable the next generation to build on the accumulated received wisdom, to add to it from their own insight and experience, and thus learn the lessons needed to return humanity to the Garden once more. Not only humanity as a whole benefits from this learning, but each human being becomes more refined as a beneficiary of this separating.

Now we understand the answer to the question of why does the river flow out of the Garden? Because in truth we are each a little Garden, a little Gan Eiden. When we teach Torah to others, the Torah becomes real, the Torah lives once more. Baruch Ata Hashem, Notein HaTorah- Blessed are You, Hashem, Who Gives the Torah. Torah is water. It's flowing like a River out from G*d. Eden is a paradigm modeled on G*d's paradigm.

Sin is the ultimate separator. But sins can be fixed. Humanity's unravelling can yet be respun.The very curses imposed on mankind at exile's dawn are actually the very clues to their self-same fixing, their tikkun.

Man's hegemonic reign over woman was a fundamental curse which led to much spiritual and social malaise. Our generation has witnessed the blossoming in awareness of the fundamental equality of the sexes, of the consciousness that true respect for the differences in the emotional make-up and psychic terra firma between the genders lends itself to a sense of greater spiritual and social harmony.

Genesis 1:27- "G*d thus created man in His image, in the image of G*d He created him, male and female He created them." So male and female entities are thus portrayed as having equal aspects of Divine origin, and yet their separateness is implied in the use of the him/them differential. Only through reversing inequalities and yet respecting differences, as the verse above implies, can mankind earn reentry to the Garden.

Adam assigned blame to Eve for the Fall. Didn't he know he was equally to blame? Man's reign over woman was descriptive, not prescriptive. He blamed her while she blamed the snake. Why didn't she protest that he was to blame for his own sin? By blaming the snake she thus became the man's enabler, allowing them both to claim victim status. And isn't so much of the strife and conflict in the world today about blaming others for our own lackings? We all claim victimhood on some level.

Only when this challenge is overcome can we say that the Messianic Age, whose first dawning we witness with Israel's rebirth, can be said to have finally arrived. As we become conscious of our emergence finally into the Sabbath/seventh millenium, leaving behind the muted light and dimmed awareness of earlier eons, our continued existence is fraught with anxiety.

The modern age has witnessed not a reduction of psychic tension even with all its advances, but rather its obverse. The Sabbath, the gift of Genesis, is Judaism's gift to the world, a welcome
nostrum and a healing balm for mankind's anxious soul. It is a river of light. A river of peace. Flowing from within our hearts out to the world.

Shabbat Shalom. Good Shabbos!

© 1999-2008 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"l

I 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.

THE SECRET OF THE LULAV: short and sweet

by Rabbi Baruch Binyamin Hakohen Melman

LU - Lav

Lev is heart

and LU is 36, alluding to the 36 hidden tzaddikim,

w/out whose existence the world would cease to exist.

IOW, We must develop the heart of a hidden tzaddik.

The lulav (and esrog) helps us achieve that.

It is taught that the lulav/palm (itself) alludes to the spine.

The hadasim/myrtle allude to the eyes.

The aravos/willow allude to the lips.

The Tzaddik Nistar (hidden Tzaddik) is the one who has evolved to a state of being where:

He SEES the best in others.

He SPEAKS the best in others.

He has the BACKBONE to STAND UP for what is right.

And all three together are equal in measure to having a GOOD HEART (esrog).

Good Yuntiff!

© 1999-2008 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"l

I was raised in the musar tradition of silence and meditative thoughtfulness, as were my father and grandfather before me.

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.