Monthly Archives: January 2016

JEWISH HOLY DAYS

15th – TU BI-SHEVAT: THE TIME OF RENEWAL

 

From the metaphysical to the metaphorical, from the mechanical to the medicinal, trees are sources of wonder and joy, nourishment and nurture. Metaphysically speaking, the Torah teaches that the Tree of Life was a link to eternal existence. Metaphorically speaking, the Torah compares mankind to the trees in the field (Devarim 20,19), and indeed, we exist in a symbiotic relationship with them – so much so, that we speak of ourselves as being “rooted” in reality with ideas that “bear fruit.”

In their mechanical and physical aspects, trees are no less remarkable. Did you know that there are almost 247 billion trees of all sizes in the United States? That is a blessing because even a single tree produces some 260 pounds of oxygen per year, and thus two mature trees can supply enough oxygen per year to meet the needs of a family of four. Trees contribute to the water supply, as well, with our national forests serving as the originating point for drinking water used by some 3400 communities and 60 million individuals. Trees provide shade and wind buffering that reduce annual cooling and heating costs by 2.1 billion dollars, reducing the temperature in buildings some 20 degrees in the summer. Trees are an abundant source of raw material in the form of wood and paper. An average family uses about 750 pounds of paper every year, and 95% of the homes built in this country are made of wood. And these figures don’t even begin to speak of the food that comes from trees.

A Season of Silent Celebration

These statistics bear witness to the extremely productive role played by trees in the worldwide ecosystem, yet we celebrate their New Year during their deepest stage of hibernation, in a still and seemingly lifeless period in the midst of the winter when not a leaf is left to rustle or a fruit remains to be plucked. What is it that causes us to remember the tree at the nadir of its yearly cycle, and how can we understand human productivity in this context?

Indeed, lack of productivity makes many of us uncomfortable and is particularly difficult for the “movers and shakers” – the trendsetters and money makers – who spend their lives amidst the constant hustle and bustle of the fast-paced metropolitan hubs.

In this, the fifth or so generation after the birth of the “Industrial Age,” the goal has been and continues to be efficiency – cheap, mass-produced items whose worth is measured in quantity rather than quality. Indeed, progress in every area of life has come to be based upon that end. In this regard, fruits are plucked before they have ripened, and all sorts of services have been “outsourced” or computerized. The secular media mill is expected to churn out new material each day, and therefore often settles for banality and mediocrity in an effort to feed the voracious appetites of readers, listeners and viewers. Children are placed in a school setting which expects students to learn more and faster by bombarding them with an enormous amount of facts and figures, often at the expense of quality, sensibility and balance.

Growing up in this world, it is no surprise that many feel very uncomfortable when faced with periods of dormancy – times when life seems unproductive, torpid and inactive, and when creativity and inspiration are on the wane. Therefore, it behooves us to try to get to the “root” of the matter and then make concerted efforts to reach up to “pluck” potentially “fruitful” insights that can excite our “taste” for and appreciation of those periods in our lives that are relatively “passive” and appear less productive. Let us now discover from the “tree of life” how to reinvigorate our own lives by learning to view this phase of “cyclic hibernation” as an essential stage that prepares us for the next step in our growth and renewal

Growth Beneath the Surface

Although imperceptible to the external observer, on Tu BiShevat, the life-giving sap, hidden deep within the tree’s core, starts flowing upward, triggering the tree’s awakening. Although human growth is not necessarily tied to the seasons, we, too, undergo transformations – spiritual and psychological restorations that occur well beneath the surface, often hidden even from ourselves; and it is apparent that the winter months lend themselves to the kind of solitude and isolation that is conducive to contemplation and inner change.

As our Sages have informed us, “The greatest of blessings comes from that which is hidden from the eye.” Nonetheless, we have been instructed to begin proclaiming at this time the beracha of “Shehechiyanu,” expressing thanks and praise for this auspicious time.

If it is better to keep this transformative process hidden while it does its work, why do we forgo the benefits of concealment by openly declaring the greatness of this period through our berachos? Perhaps we can venture to say that our proclamation of gratitude and total acknowledgment of the true Source of blessing enables us to tap into an even greater beracha of renewal and growth than does our silence. The blessing of Shehechiyanu acts as a catalyst, catapulting us above and outside the realm of teva (nature), and therefore, we no longer need be concerned with remaining concealed. Now, all of our potential mitzvos and ma’asim tovim can unassumingly begin to be revealed, each in its ideal time and appropriate place.

The illusionary forces of stagnation that correspond to the depth of winter only exist in those who don’t recognize from where the “fruit” of their actions evolves. By binding our souls to the Creator with cords (blessings) of praise and sincere appreciation, however, as through the beracha of Shehechiyanu, we can overcome all impediments, thereby clearly recognizing the great value of each and every stage of our existence, sustenance and development. A seed represents potential. Only after sprouting and undergoing a lengthy gestation period does the seed gradually grow and develop until reaching fruit-bearing maturity. So also do we grow and develop in a slow and gentle unfolding from birth to adulthood. Like trees, however, people cannot truly reach maturity until they actualize their potential by producing luscious “fruits,” which are their mitzvos and ma’asim tovim.

Individual Place of Development

There is another insight that can deepen our understanding and appreciation of the different stages of life. Most trees produce their fruits after relatively few years. One notable exception, however, is the olive tree, which does not begin to bear its highly praised and valuable fruit for many, many years. What can we learn from this phenomenon? Perhaps it is to make us cognizant of the fact that each person’s potential for development has a different timetable. Assuming that we are making our best efforts, we should never become frustrated or envious if we see our peers “succeeding” in ways that we have not. There are early bloomers and late bloomers, but if each of us develops our potential, we will, in the proper time and setting, merit to bear exquisite fruits.

In summary, let us approach this season of potential renewal realizing that even during the quiet, seemingly less productive, or even challengingly restrictive periods of our lives, there is hidden within us a reservoir of potential spiritual influx waiting to be tapped, bringing with it an elevating surge of renewal and inspiration. By acknowledging our belief in the absolute governance of the compassionate Creator, we can remove the personal impediments of imagined limitations, thereby enhancing our potential for rejuvenation, change and growth. May we all together raise our voices in thanks, proclaiming Shehechiyanu for our existence, veki’yemanu for our growth and sustenance, and vehigianu for developing and bringing us la’zeman hazeh – to this special moment in time.

TORAH TEACHINGS

THE MANNA – HEAVENLY NOURISHMENT FOR THE SOUL

 

“He who recites the chapter of the (Manna) ‘Heavenly bread’, written in Parshas Beshalach  (16: 4-36) every day is assured that he will not lack food” (Gem. Yerushalmi). The Levush explains that this chapter teaches that G-d provides each day’s substance – just as He provided the manna each day in the wilderness.

Would that we could see with the pure eyes of a child for whom the world is filled by Hashem with wonder and delight. Imagine the reaction of the younger members of the generation of the Dor Hamidbar, who only received their nourishment from the “heavenly bread,” entered Eretz Yisrael and saw agricultural produce growing from the ground, they no doubt considered it a supernatural event.  We, on the other hand, see our food as common place taking it for granted, but consider the life support system that provided food, water, and protection to 3,000,000 men, women and children along with their herds and flocks in the desert for forty years that was truly an open miracle.  Yet, both systems are part of Hashem’s miraculous governance of the world –  a hashgacha that can be perceived by us as miraculous if we but choose to take the opportunity to do so.

The Mann was a wondrous source of nourishment. The sustenance provided to us in the midbar did not require the expenditure of physical effort, nor were needed any of the labor intensive tasks ordinarily associated with the growth and production of food and its preparation.  We might, therefore, be tempted to think that the generation of the midbar was not only freed from the obligation of earning a living but absolved of all of the challenges related to this endeavor.  However, such is not the case.

The unique challenge of the Dor Hamidbar lay in the fact that they had absolutely no physical control over their food, water or protection. Thus they were simultaneously confronted with the test of feeling vulnerable to the elements while at the same time experiencing complete dependence upon the benevolence of the Creator.

In fact every single necessity upon which their physical well being depended was not in their “hands”.  They had no fertile land, no rivers teaming with life, no reservoirs filled with water or towering forests to provide timber and game.  They had no homes and no sense of permanency. Although a tremendous surplus of manna fell each day, each person was allowed to collect only what he or she needed for that day alone. With the exception of the extra portion that was allotted for Shabbos, the manna was not permitted to remain for even one extra day for if additional manna was gathered, it would immediately spoil.  Thus they were never able to establish any “physical security” or feeling of independence.

Though it would seem that they were able to obtain  manna without effort or exertion, that is far from the truth. The efforts that the Dor Hamidbar had to make in order to “earn” their food, was a constant “exercise”  in emunah and bitachon at the highest level, as the Sages inform us: “Who is strong? One who surrenders his inclination to the will of Hashem.”

The reward for these efforts was a “spiritual food” that nourished the body by feeding the soul. Like all things spiritual it had no physical limitations or boundaries and was not the subject of the natural laws of cause and effect.  Each person received the same size portion regardless of size or weight and yet each person felt satiated .The message to be found within this phenomenon is very profound in that at the level of pure soul we are all equal and therefore each individual received the same sized portion.  However, there were certain differences that each person experienced dependant on their spiritual level. If the Mann was left close or far away, and the need of preparation and flavor were based on the level of one’s righteousness.

The more virtuous found their portions ready to eat at the entrance of their tent, while the less upright had to search further a field and then prepare it according to their needs. These distinctions served as a daily “bench mark” of one’s spiritual level and thereby served as an incentive to constantly improve.

The whole creation exists within a five dimensional continuum, consisting of the three dimensions of place together with time and soul.  Using these concepts of place, time and soul, we can analyze the distance, placement and preparation of the manna connecting them to specific objectives of spiritual achievement.

 

The three dimensions of place and their directions, North–South, East-West and above-below are measured in terms of distance or closeness to a given point.  The absolute and constant reference point for place is reflected through Hashem’s Holy Name, HaMakom which means The Place. This conveys the idea that Hashem is that  eternal and unchanging reference point. Distance or closeness to Hashem is reflected in our ability to see Him as everywhere. With this in mind, perhaps we can say that the placement of the portion of the manna at a specified distance from the recipient reflected that individual’s level of awareness of Hashem’s governance, the hashgacha pratis within that person’s life.          The degree of preparedness of the manna can be understood as reflecting the dimension of time.   Moving  along the place-time-soul continuum from the most concrete of concepts—place–  to the most ephemeral—soul– time lies somewhere in between.  Every effort we make can be measured in terms of the time needed for its completion.  Our progress from birth throughout life is measured by age, which is simply another way of  expressing the effect of time.  Though we may see time as a natural phenomena whose passage is measured by the ticks of a clock, time, like distance and soul has its G-dly basis, time is and can be experienced as a function of  and subject to Hashem’s governance. Thus, the amount of time allotted to a person on this earth can be measured in terms of the number of words he or she has spoken. Needless to say words of Torah and words said in connection with the doing of mitzvoth are not included in this countdown.

The amount of time spent in excessive preparation is time lost from its potential supernal enjoyment. Those people who measure time by the inexorable ticking of  the clock will find that  their preparations will take a  “natural” course; while the person who recognizes Hashem’s control  of time can merit “super natural” intervention being able to use this Divine gift to “capture” moments otherwise lost thereby revealing the eternality within each second. We are ready on time for Shabbos, whether the Friday is long or short. All our efforts in preparation for Shabbos, yomin  tovim and other mitzvoth are  synchronized with the Creator’s heavenly clock and thus enjoy an “inspired efficiency”.

Last but not least, the amount of spicing necessary for the mann may well reflect our varying needs for excitement, stimulation and pleasure in this world. For those who have accustomed  their “diet”
to appreciate nuanced “spiritual flavors” of the perfect blend of ahavah and yirah, all of ones activities directed toward the service of Hashem  will  produce supernal joy and pleasure, being able to favorably savor even challenging experiences; while those still far from becoming  “connoisseurs” in “spiritual delights” may find themselves still engaged in a sub-optimal search for “artificial flavors”.

Now perhaps we can understand why Chazal teach us  that those who recite the Perek of the Mann every day are  assured that they will not lack food, because recitation of this chapter is our acknowledgement,  in Divine hashgacha, that it is the Creator who is the true provider for everything in its right place and proper time.

TORAH TEACHINGS

CHUMASH SHEMOS – THE TEN PLAGUES THAT STILL CAN PLAGUE US TODAY

 

It has become by many the norm to try protect themselves with all kinds of insurance policies ranging from life, medical, dental, home, auto and many others forms of insurance. It seems quite ironic that so much money and apprehension should be spent on trying to secure the corporeal side of life while so many of these same people don’t “insure” their spiritual side of their lives. Many would answer that they don’t invest in spiritual “insurance” because they don’t believe in anything that they don’t know for sure there will be a payback, however in fact they all are believers because any insurance and investment company that offers future payment is making promises based on the “belief” that up the road the company will not go bankrupt and they will fill their end of the contract. Some of the biggest “rock solid” Corporations that went bankrupt during the height of the recession caused many of their employees to lose part or all of their future promised retirement fund. So, yes we are all “believers” but the difference between people is what they choose to believe in!!!

Even though the need for everyone to have free will to choose, the true value of fulfilling spiritual matters (mitzvos) is not revealed to us at the present time, but doesn’t it at least make sense to “hedge” your investments in a way to “cover all bases”. After all if you discover that there really is a future world in the spiritual realms and you didn’t invest in it, you are going to feel left out and very disappointed to say the least.

The Jewish nation had been slaves in Egypt with harsh labor. When it came the time for redemption, Hashem sent Moshe and Aahron to talk and tell Pharaoh to set free the Jewish people, however with a hardened heart Pharaoh refused even under the threat that the Egyptians would be smitten with (macot) plagues. The Creator initiated Moshe and strengthened his belief by showing him that his staff could miraculously turn into a snake and then turn back into a staff. What is the significance of this wonder? Perhaps we can say that Hashem wanted to teach all of us that even the snake, which symbolizes the (yetzer hora) negative inclination is also totally under His control, therefore that Pharaoh also who represents evil in man also is totally under My dominion. This means that no person or event in life is independent and outside the control of the Creator.

Another possible lesson to be derived by the staff turning into a snake and then back to a staff is to teach us that even if at some point in life a person falls under the spell of the snake – ie- desires – of this world, with the help of Hashem a sincere person will be helped to do a full teshuva – ie. turn back into a staff – and now even be given even greater powers of holiness than ever before as was the case of Moshe’s staff that was used in performing some of the ten macot.

Then an additional substantiation that Hashem controls everything in life was shown to Moshe before the plagues began. Moshe’s hand turned instantly leprous (which is a sign of the withdrawal of the life force) and then in an instant the same hand was miraculously healed. What could be the meaning and significance of this bizarre event? Hashem also wants to assure Moshe and us that not only does He control everything in this world including the evil inclination (yetzer hora) but He also is the controller over all phases of life including our health.

Let us try to see parallels with the ten macot and relatable diseases that plague society today.

The first plague was that all the water in Egypt was turned to blood. What is the significance of this plague specifically taking place in this way? Water is a basic source of life. Science tells us that not only is eighty percent of the world filled with water but the human body also consists of about eighty percent of water and other fluids like blood. Let us explore this further by understanding the nature of man. A natural occurrence that happens to someone when they get upset is there blood pressure goes up. That means, so to speak, the aspect called blood which parallels – gavurot – strict judgment asserts itself over the attribute of – chesed – altruistic kindness which correlates to water. Medically it is well known the dangers of elevated blood pressure and any other blood related diseases.

 

The second plague to befall the Egyptians was that of  the crocking frogs. What application in our lives can we find in relationship to this plague? This perhaps can be seen as the next stage of persistent grumbling – ie. croaking – when the anger manifests itself as complaining.

The third plague was that of lice. This happens what when a person’s anger reaches the point where they feel that others are constantly bothering them. “under my skin”. This means they allow other people to irritate them rather than seeing them as being sent from H. to test their medios of patience, tolerance and respect.

The forth plague was that of the wild beasts. Once anger becomes excessive it can unfortunately lead to one lowering their dignity down to the level of, as the expression goes, acting like a wild animal.

The eight plague was that of the locusts which ate anything that was still left out in the fields. By the time a person reaches this degree of anger that will consume – ie. destroy – everything around them.

The ninth plague of darkness could be hinting to the well known expression that anger “blinds” a person from seeing the truth.

The tenth plague of the death of the firstborn. Being angry is likened to serving advoda zora which is a kind of “death” to the soul – ie. the firstborn

These ten levels can be  controlled through following the guidance of our Torah. We say before going to sleep the following words of the Torah: “If you diligently head the voice of Hashem, your G-d, and do what is proper in His eyes, and you listen closely to his commandments and observe His decrees – the entire malady that I inflicted upon Mitzraim, I will not inflict upon you, for I am Hashem your healer. We see from here that the ideal “healer” is one who “heals” through preventive “measures” . Therefore the best advice is to endeavor not to get angry in the first place which will lead to meriting the ability to go out from Mitzraim – the consciousness of  contraction and into the higher consciousness of expanded awareness seeing everything emanating from the Divine with purposeful design.