Parshat Eikev: Trust in the Higher Manna-gement

BS"D

Good Shabbos!
I dedicate his parsha post as a refuah sheleimah for Tova bas Sarah, and two twin toddlers from L.I., who were incredibly saved from a near-drowning.

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This week's parsha is Eikev.  It is bursting from its first to last word, replete with themes and morals, as Moshe Rabbeinu continues to recapitulate the Torah's teachings, and the nation's history, preparing the Bnei Yisroel to enter the Promised Land.

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"Kol-hamitzvah asher anochi m'tzav'cha hayom tish'm'run la'asot lma'an tichyun urvitem uvatem virishtem et-ha'aretz asher nishba Hashem la'avoteichem.  V'zacharta et-kal-haderech asher holich'cha Hashem Elokecha zeh arbayim shana bamidbar lma'an l'nasotcha lada'as et-asher bilvavcha hatishmor mitzvosav I'm-lo.  Vayancha vayarivecha vaya'achil'cha et-hamahn asher lo-yadata v'lo yadun avosecha l'ma'an hodiaiycha ki lo al-halechem l'vado yichyeh ha'adam ki al-kal-motza pi-Hashem yichyeh ha'adam. -- The entire commandment that I command you today you shall observe to perform, so that you may live and increase, and come and possess the land that Hashem swore to your forefathers.  You shall remember the entire road on which Hashem, your G-d, led you these forty years in the Wilderness so as to afflict you, to test you, to know what is in your heart, whether you would observe His commandments or not.  He afflicted you and let you know hunger, then He fed you manna that you did not know, nor did your forefathers know, in order to make you know that not by bread alone does man live, rather by everything that emanates from the mouth of Hashem." {Devarim 8:1-3}

Examine the third pasuk, "Vayancha.../He afflicted you...".  Can you identify the seeming contradiction in the verse?

We are reminded above that Hashem "afflicted" our ancestors and caused them to "hunger", and He gave them a great "test"...  But He provided them with manna, with an incredible nourishment that sustained them on even more than a physical level, and possessed many wondrous properties!  G-d's kindnesses in the Midbar are further enumerated in following verses, some of which were that their clothes miraculously never became filthy or worn out, and that Hashem caused water to gush from a rock.  Where exactly was the tribulation and suffering that G-d imposed?  Weren't practically all of the unfortunate incidents, that occurred on the journey, on the Bnei Yisroel's account, because of their complaints and rebellion?  How was the blessed mun (manna) a nisayon (challenge)?

To answer, let us try to define what affliction and hunger mean, in this context.

R' Yehoshua Gordon ob"m, suggested that you imagine how the Bnei Yisroel could have been quite frustrated with their manna.  Although, the Midrash elucidates, the mun could taste as whatever food one desired it to, it always retained the same appearance:  a seedlike, crystalline piece.  Most of us can't fail to recognize the power of aesthetic (visual) appeal.  How else do advertisements draw our attention?  Why else do we admire our beautifully set Shabbos tables (prepared l'kavod Shabbos kodesh, of course!)?  For what other reason do restaurants and caterers invest so much time and energy in creating that "perfect plate", garnish and all?  The Bnei Yisroel could have become fed up (please excuse the chance pun) with their forty years of heavenly food, since it always looked the same.  They hungered with their eyes (reminiscent of, and perhaps warned about, by the Shema's "...v'lo taturu acharei l'vavchem v'acharei ainaychem asher atem zonim achareihem - ...and not explore after your heart and your eyes after which you stray."), which, although not the most rational in their particular circumstance, is understandable in terms of general human nature.  We all want things to look nice.  In fact, we should make an effort to make them so.  However, when you are in the desert for four decades, and Ribono Shel Olam is providing you every single day with the "bread of angels", one's appreciation probably shouldn't be contingent on how diverse his meals look.  This speaks to us today as well.  Although the appearance of something is definitely important, it is not the main thing.  It is not the essence.  It shouldn't be the central intention and focus.

The second 'concern' the nation might have had with the mun, was complete and utter dependence on Hashem.  Hashem rained down the gift of mun daily, blanketed between the morning dew, which each person would go and gather, according to his and his family's needs.  Every day (with the exception of Shabbos morning-- on erev Shabbos, a double portion would fall, since gathering was asur on the Sabbath.  Hence, we have lechem mishna, two loaves, at our Shabbos seudos, to remember this blessing.), because it was forbidden to stash the mun overnight for the next day.  If one transgressed with this, they would discover their leftovers in the morning, decaying and infested.  Yes...  gross.  This was one consequence that put the nation into the position of humble receivers.  Their source of energy and family's nourishment, was entirely in G-d's hands (and is eternally so).

They had to possess the middah (trait) of sincere bitachon, trust.  Trust in a higher, all-encompassing, all-caring power, that He'd give them their daily bread.  It's true, that it's sometimes a great test to have trust in Hashem in times of pain or worry.  It is hard to go to bed, wondering what the next day will bring, if your pantry's empty, or your child is going off the derech, or when you're waiting for a reply of acceptance to your resume or proposal...  it seems like the scenarios are infinite.  Discovering whether or not we would prove to be faithful to Him and His Torah, even in times of great challenge or suffering, Hashem probed our hearts, as declared in verse 2, with the mun.  He searched to see if we would consistently place our bitachon in Him, in realization that every test is formative and a growth experience, that whatever occurs is only for the good, and belief that it's not because of our hand and might that we have bounty and blessing... but it is only Hashem who provides.

Yes, we must put in our effort, to gather what we need to live.  But what we think we need, might not match up, with what the One Who made us knows we require, Who has something better in store.  If we thought that the mun we hoarded would be the proper food for us, G-d showed us that He had something better in mind.  In the (paraphrased) words of the Rashbam: "In our uncertainty, due to not possessing tangible food while we waited for our next portion, we were compelled to adopt trust that our blessing would be spread out for us on the desert floor the next day."  And over forty years, this trait of bitachon became ingrained into our characters and psyche, and may just be one of the greatest keys to Jewish survival.

Now we see, the concern for the next day's sustenance over which they had absolutely no direction, was the affliction the nation would undergo, unless they otherwise elevated themselves above the mundane worry, and succeeded in the struggle for whole and unswerving bitachon.

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Now, for a bit about the conclusion of this collection of verses:  "...l'ma'an hodiaiycha ki lo al-halechem l'vado yichyeh ha'adam ki al-kal-motza pi-Hashem yichyeh ha'adam. - ...in order to make you know that not by bread alone does man live, rather by everything that emanates from the mouth of Hashem."

A famous verse.  But how deeply do we actually understand it?

A simple, yet profound interpretation (although there are many), a gem of Kabbalah:  This test of the mun, and the dependence on Hashem that it taught us, revealed to us a mystery of creation.  We cannot claim that it is by our hands that our bread, our food, and our possessions, came into being.  "Someone" (can you guess Who?), in the item's very beginning, formed it, and invested it with a Divine spark, G-dly energy, the force of life, enabling it to be, and to serve a purpose in the physical world.  And that same Someone guided it through every step of the process, until the item came into our ownership, with His intention and blessing.  We cannot declare that this loaf of bread, for example, is separate from G-d, devoid of holy energy, and that it is the masterpiece of our physical hands.  For what is it, truly, that sustains us in the bread, and keeps us going?  It is only the G-dly spark that causes it to be, and that nourishes the soul, which in turn fuels us to exist, and fulfill our purpose: To reconnect everything and everyone with the Divine.  Hashem is the Makor (Source) of everything, and the world's survival is dependent in His will and wish, whatever emanates from the mouth of Hashem.

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May we all be blessed with clear and strong bitachon in the One Above, and recognition of Him and His Hand in every area of our lives.

Parshat Devarim: All in the Family

BS"D

Good Shabbos to everyone!
I dedicate this parsha-post for a refuah sheleimah for Chaya Liana Esther bas Mazal.
I can't help it, I just have to ask-- is time really flying, or is it just me?  It is a bit of a shock and a pleasure, to see how we've already reached Sefer Devarim.  Read on, as we commence with drawing spirit from these scripts, as we enter the last book of the Torah.

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The fifth Aliyah of this week's parsha opens to Moshe Rabbeinu reminiscing.  He reflects on the Bnei Yisroel's journey through the desert.  In verse 2 and 3, he speaks about how Hashem commanded the nation to stop circulating Har Seir (some time after parting from the Yam Suf), and to travel on northward.  In the following pasukim, Moshe reviews Hashem's instructions to the people, for how to treat the residents of Seir, the descendants of Eisav, relatives (though diametrically different!), of the Jewish People.

"V'et ha'am tzav laymor atem ovrim bigvul acheichem bnei-Eisav hayoshim b'Seir v'yiru mikem v'nishmartem m'od.  Al titgaru vam ki lo-etayn lachem mayartzam ad midrach kaf-ragel ki-y'rusha l'Eisav nasati et-har Seir.   Ochel tishbru mayitam bakesef v'achaltem v'gam-mayim tichru mayitam bakesef ushtitem.  Ki Ado-nai Elokecha bairach-cha b'chol ma'asei yadecha yada lech't'cha et-hamidbar hagadol hazeh zeh abayim shana Ado-nai Elokecha imach lo chasarta davar.  Vana'avor may'ais acheinu bnei-Eisav hayoshvim b'Seir miderech ha'Aravah me'Eilat u'm'Etzyon-Gaver vaneifen va'na'avor derecho midbar Moav. -- You shall command the people, saying:  'You are passing through the boundary of your brothers the children of Esau, who dwell in Seir; they will fear you, but you should be very careful.  You shall not provoke them, for I shall not give you of their land even the right to set foot, for as an inheritance to Esau I have given Mount Seir.  You shall purchase food from them for money so that you may eat; also water shall you buy from them so that you may drink.  For Hashem your G-d has blessed you in all your handiwork;  He knew your way in this great Wilderness; this forty-year period Hashem, your G-d, was with you; you did not lack a thing.'  So we passed from our brothers, the children of Esau who dwell in Seir, from the way of Arabah, from Elath and from Ezion-Geber and we turned and passed on the way of the Moabite desert."  {Devarim 2:4-8}

It is explained to us here, that we are not permitted to antagonize the descendants of Eisav, from trespassing, to inciting war (as a result of traversing the land when our presence is not wanted) with them. This appears to be as a gesture of fraternity, as Yaakov and Eisav were siblings-- twins, at that!-- and that is where our link with them lay.  Respecting boundaries, is certainly a big tenet of family life!  We are firmly told that we may not even do so much as step into their territory, without permission from their authorities.  But are we given any deeper insight as to what the basis is for this mitzvah?  Or perhaps we may ask, "Why does Eisav really deserve this treatment?".

We are in fact given a source of enlightenment.  A number of the Meforshim (Commentators) are in agreement, that in the merit of Eisav's tremendous respect for his father Yitzchak, in caring for his needs and such, Hashem granted him the reward of the fertile land of Seir, the material, and literal, "cream-of-the-crop" of this world.

Moshe continues to teach, transmitting the words of Hashem, in reference to the nation of Moav. 

"Vayomer Hashem ailai 'At-tatzar et-Moav v'al titgar bam milchama ki lo-etein l'cha mayartzo y'rusha ki livnai-Lot nasati et Ar y'rusha.' -- Hashem said to me 'You shall not distress Moav and you shall not provoke war with them, for I shall not give you an inheritance from their land, for to the Children of Lot have I given Ar as an inheritance.'" {Devarim 2:9}

Rashi clarifies that although we may not declare open warfare on Moav, who we aren't quite friendly with, we are not prohibited from intimidating them.  We aren't told to uproot any and all traces of battle with them.  Rabbi Yehoshua Gordon z"l, mentions 'field' or 'army' exercises, in sight of the Moavim, as an example of a rather harmless intimidation.  But to keep them on their toes, or keep them at bay? 

The mention of the nation of Ammon, whose ancestor is also Lot, follows shortly after that of Moav, and a short interlude of more review on the wandering through the Midbar.

"Vaydaber Hashem aylai laymor:  'Atah oveir hayom et-g'vul Moav et-Ar.  V'karavta mool bnei Ammon al-t'tzureim v'al-titgar bam ki lo-etein  mayeretz bnei Ammon l'cha y'rusha ki livnei Lot nasatiyha y'rusha.' -- Hashem spoke to me saying:  'This day shall you cross the border of Moab, at Ar, and you shall approach opposite the children of Ammon; you shall not distress them and you shall not provoke them, for I shall not give any of the land of the children of Ammon to you as an inheritance, for to the children of Lot have I given it as an inheritance.'" {Devarim 2:17-19}

What is the difference between our instruction here, for how to interact with the Ammonites, and the law concerning Moav?  The answer, is that, unlike with the Moavim, we are forbidden to "harass" this people at all.  But why the differentiation?

 The origin of this reasoning lies in the story of Lot and his daughters, after they fled the burning, crumbling Sodom, to hide.  Their temporary home of choice, was a cave.  And this is where a rather dark story takes place...  In brief, the daughters feared that after the destruction of their city, they were the only people left, or even existing in the world.  G-d could've collapsed all civilizations, if He so wished.  Propelled by this concern that they were last of the human race, they decided to have children with Lot, without him quite knowing at the time.  The older daughter, named her son, born later on, "Moav", literally meaning, "from the father".  This was a bold offense, to publicize the unsettling and disgraceful story to everyone who heard the child's name.  The younger daughter, in contrast, maintained a greater level of tzniyus (modesty), naming her baby son "Ben-Ammi", simply, "son of my people".  (The name was later changed to "Ammon".)  She was much more subtle about the story of how she mothered her child.  So in honor of the younger daughter's tzniyus, we are compelled to respect her offspring, by not causing any offense against them.

In spite of this awkward story, with Lot playing a big character, boundaries and safeguards he received for his children, on behalf of a praiseworthy deed of his.  The story, from the Midrash, goes as follows:

When Avraham went down to Mitzrayim (Egypt) with Sarah, he took Lot with him.  Upon reaching the country, he pleaded with Sarah to answer that her husband Avraham, was in fact her brother, if the question was aroused.  If it became known that Avraham was her husband, the immoral Paroh would have Avraham put to death, so he could take Sarah as a wife for himself.  Sarah agreed to the plan, and remained silent about the fact that Avraham was indeed her husband.  However, Lot was another player in the game.  He could have 'sold out' his uncle Avraham and aunt Sarah, and perhaps rake in a tidy profit? You never know what is going on in an individual's head.  However, Lot upheld the same silence as Sarah, thereby playing a role keeping Avraham safe.  And because of his loyalty, he merited portions of land for his descendants.

Now we are aware of the root of the blessings and bestowal of lands, upon these people, actually our relatives, who we may sometimes view with a more negative eye.  From this, we can perceive that there is always a merit, always a virtue, always an accomplishment, in everyone.  Even the less popular groups.  A comforting note, perhaps, in the midst of world violence and turmoil we are going through, especially in Israel.  I do not wish to get too controversial here, but I will confidently say, that even though there are a great number of radicals, executing their shocking and heartbreaking plans on innocent people, there are, from those same native lands, genuinely good, upstanding, and peaceful people, who may just be hidden.  Let us never be blind to that. 

And now, we will close today's discussion with a Kabbalistic teaching, which I learned from Rabbi Yehoshua Gordon z"l, in his shiyur, on this portion.

Hashem promised to Avraham Avinu ten lands as an inheritance.  But for now, 'seven shall be for you', with the exception of the provinces of Kaini, Kniszi, and Kadmoni (at the time of the Bnei Yisroel's journey through the Midbar, these places were better known as Ammon, Moav, and Seir), but they would be officially acquired by Avraham at a later point in time.  Interestingly, it seems like these three lands, the exceptions to Avraham's reward (at the time), are still in his ownership, since Seir is Eisav's home, and Eisav is the grandson of Avraham;  Ammon and Moav are the lineage of Lot, who was Avraham's famous nephew.  But, the Bnei Yisroel were given restrictions for how they might traverse and interact upon the three lands.  Presently, these properties were exclusively cared for and inhabited by Bnei Eisav, Moav, and Ammon-- their benefits and portions in this world, and not for us to meddle with.  But one day, with Moshiach's arrival, these lines will be dissolved, and the lands will not only be claimed by the Jewish nation, but will exist in harmony on a much higher level as well, as we'll soon see. 

The ten lands Hashem vowed to Avraham, correlate to the Ten Sefiros-- Soul-Powers, Divine Attributes*:  Chochma (Wisdom), Binah (Understanding), Daas (Knowledge), Chesed (Loving-kindness), Gevurah (Judgement, Discipline), Tiferet (Splendor), Netzach (Victory), Hod (Glory, Humility), Yesod (Bonding, Foundation), Malchus (Kingship). 

The last seven, are what we hold strongly and proudly in our possession now.  But with the arrival of Moshiach, the other three-- Chochma, Bina, and Daas (the culmination of complete intellectual, and elevated, understanding of the framework of mankind)-- will also 'join the mix' in a perfect harmony of clear and revealed dedication to Hashem, with these traits.  All of human character, in all areas, in all the world, will rejoice in perfect unity in dedication to a greater purpose.  This is something we constantly strive toward, for at the time it is not clear and revealed in this world.

May you all have success and clarity in seeing the merits of your fellow human beings, seeing the positive in them with open eyes.  And with that same positivity, may we merit to break all barriers and boundaries, in a unified purpose, in a better world-- and even when we start out towards that dream, now.

(*Footnote:  Every reader must please understand, that although I attempted to put translations to the Hebrew terms of the Sefiros {as seen in parentheses}, one or two simple words cannot fully communicate the broad, deep sense of each of these great attributes.  They go beyond the scope of this note, so if you would like to gain a better understanding of them, I encourage you to speak about this, and learn it with an experienced person in this realm of knowledge.)

Parshat Bamidbar: Hidden Treasure

BH
Good Shabbos to all dear readers, and welcome back!
May this week's parsha-post be a zechus for a speedy and blessed refuah sheleimah for Raizel Sarah bas Liba Shaina.

Surprisingly, we are living the last days of the waning Sefiras haOmer period-- the week of Malchus.  The Sefirah or Divine Attribute of Malchus, represented by kingship and leadership, is the culmination of all the upper powers and 'emotions' of G-d.  It is the receptacle of all the Sefiros, for that is what King/leadership is...  the fusion of all strengths, to guide others in the most ideal way possible.  Malchus, Kabbalah teaches, is also the power of the Shechina (G-d's Divine Presence). 

The Shechina, as Malchus, receives all blessing and powers from above, and we, the Jewish People are blessed with its constant presence above us.  It is what transfers the G-dly sustenance, from the greatest and most holy heights to our world, if we make ourselves meritorious.

Hashem's Shechina was ever-present over the Aron Kodesh (Holy Ark) in the Mishkan, making it radiant with such glory and power, that it became vital for laws to be firmly established and enforced to protect the holy receptacle from profanation.

At the end of this week's parsha, Bamidbar (Can you believe how we're flying through the year?  Hopefully we are making each day count to the utmost!:), the Torah outlines the process of disassembling the Mishkan, how the keilim (vessels) were draped and protected for travel, and who delegated, and received, the responsibilities of transporting the keilim.

"Al tachrisu et-shevet mish'p'chot ha'khasi mitoch ha'Levi'im.  V'zot asu lahem v'chayu v'lo yamusu b'gishtam et-kodesh hakadashim Aharon u'vanav yavo'u v'samu otam ish ish al-avodaso v'el-masa'o.  V'lo yavo'u liros k'vala et-hakodesh vamaysu. - Do not let the group of Kohathite clans be cut off from the Levites.  Do this with them, that they may live and not die when they approach the most sacred objects:  Let Aharon and his sons go in and assign each of them to his duties and to his porterage.  But do not let (the Kohathites) go inside and witness the dismantling of the sanctuary, lest they die."
{Bamidbar 4:18-20}

We learn from here that the Kohathites were the valued bearers of the holy vessels of the Mishkan...  and are made aware of the boundaries set down for them during the performance of their task, or they would end up facing rather serious consequences.

They are a clan of the shevet of Levi'im, an upstanding and elevated group...  so why the strict rules?

R' Shimshon Refoel Hirsch enlightens us (and, once more, I paraphrase slightly):

It would be inappropriate for the Kohathites to observe the covering of the keilim.  But why?  It was an especially serious obligation for the Levi'im, to plumb the profundity of the vessels, to truly understand the kedusha (holiness) they bore, and recognize them as so much more than their beautifully crafted exteriors.  The Kohathites (and in general the Levi'im) had to invest great care to integrate the significance of the avoda (service) that they were utilized for.  Continuous gazing, which could potentially lead to pleasure in exclusive focus on the material aspect of the items, would be a desecration to their honor, and therefore G-d's.  So restrictions were enacted, assuring only the greatest consideration for the holy objects, and zeal during their consecrated use.

This law is emphasized in an earlier verse, pasuk 15:  "V'chilu Aharon u'vanav l'kasos et-hakodesh vet-kol-k'lai hakodesh binsoa hamachaneh v'acahrei kain yavo'u b'nei-Kahas lasais v'lo-yigu el-hakodesh vamaysu... - When Aharon and his sons have finished covering the sacred objects and all the furnishings of the sacred objects at the breaking of camp, only then shall the Kohathites come and lift them, so that they do not come in contact with the sacred objects and die..."  Those who were permitted by Hashem, Aharon haKohein and his sons, took the job of enrobing the objects, before anyone else who wasn't permitted, could watch or help out.

This 'guaranteed coverage' is more than a highly esteemed concept in Judaism.  It is relevant to us today in so many ways, permeating so much of our lives, and this power is known as "tzniyus", almost always translated as "modesty".  Women and men both are charged with modesty, in both character and dress, together with ensuring the sanctity and respectful atmosphere we strive to achieve.  For example, women are obligated to cover their elbows, knees, and clavicle.  But this is not a sign of oppression, not in the least!  It brings the individual an aura of majesty, earns her the seriousness and respect of her peers, and also brings her inner light, strengths, and talents to the forefront of her being!  Because she masks what is not as vital, the superficial, she concentrates focus on what really makes her special.

However, the body is very important.  Without it, how could we exist in this world?  How could we accomplish and reach true fulfillment?  If we work to make it so, our body can be a chariot for Hashem in this world.  So it is also invested with great holiness...  This is another reason why we 'cover up'.  Since it is something to guard and value, it isn't right to reveal it to everyone.  It is not intended for the world's spectators (in contrast to what, unfortunately, a  large percentage of our world's society deems acceptable) since it is reserved for special purposes.

Think about it...  Even more similar to the case of the Kohanim draping the holy objects before their bearers began moving ahead, to prevent any temptations, or dulling of the spiritual radiance of the keilim...  is how we drape the Torah scrolls in our shuls!

Do we 'hide' it, because it is something to be ashamed of?  Do we hide it because it presents something, G-d forbid, destructive to us?  Absolutely not!  Envision the love, tenderness, and kavod that is accorded to the ritual, as the Torah is carefully held, secured snugly with a belt, enrobed by a traditional cover, and adorned with a shining silver crown or plate, as we lead it in a procession to...  another place of protection and honor, the Aron Kodesh of our shul!  We mirror our ancestors in the wilderness of so long ago...

Even our souls and soul-powers...  To discover them, and fulfill them to their greatest potential, we have to dig deep.

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We 'cover up', and take tzniyus so seriously, because precious things are concealed, reserved without exception for their treasured purposes.  So, we must sometimes establish boundaries and disciplines, to uphold these sacred traditions.

When we have homes and communities endowed with tzniyus and work to spread it to the entire world, we'll open our lives and worlds as a hospitable residence for Hashem's Kingship, and His Shechina in all its glory, and may we merit the ultimate Geulah right now!

Look a Little Deeper: Lag ba'Omer and the Power of Visualization

BH

This post for today is a tribute to all mothers, and should be an elevation for the neshamas of our forbears, and the great Rabbi Shimon bar Yochai ZT"L.

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Last Thursday night, I was privileged to participate in the Jewish Girls Unite Mirror Reflections workshop for teens, and the focus of the evening, was discussion about, and exercising of, a very special tool...  The Power of Visualization.

Visualization is more than just closing your eyes and picturing something.  You stop and focus; you picture your movements; you imagine, on a deep level, what you will sense if you perform the imagined action.  This visualization enwraps your mind, stimulates your senses, and affects your feelings.  This tool, of visualization (also referred to as meditation), is even utilized by psychologists, to assist and uplift, and motivate their patients.

Kabbalah is a unique pillar of the Lag ba'Omer holiday.  Lag ba'Omer, is the yartzeit (Yiddish for the anniversary of a passing) of the renowned sage and mystic, Rabbi Shimon bar Yochai.  On this day, before his passing, he bestowed upon the world a ground-breaking gift:  The Holy Zohar.  A Divine masterpiece of Kabbalah.  A treasury of Torah secrets that had never before been revealed to the world.

Kabbalah teaches, that everything that exists, is united by their essence, all derived from One True Source:  Hakadosh Baruch Hu.  Some mistakenly believe the misconception that the Holy and Divine, and our material, secular world, are two separate existences.  This is not so.  We always strive to attain kedusha, and it is said that Hashem desires to dwell in our world.  G-d's life-force sustains all beings and existences, not just plant, animal, and human, but truly, everything-- a hat, a rock, an idea.  Hashem invests His essence in every single thing,  If He didn't do this, every single thing as we know it would cease to exist.  G-d's energy is what keeps everything in existence. 

Hashem, from His deepest essence, to His powers and 'emotions' (or attributes) that emanate from it, that we know as the Sefiros, are present in every existence as sparks.  Sparks of G-dly light, and Divine energy and inspiration.  We can't physically observe these sparks, but we can perceive them in a deeper way.

Visualization is a very profound method, to help us perceive the Divine.  Take visualization of a piece of fruit, for example.  Picture the fruit in great detail, focus, and sense the smell, taste, feel.  Say the blessing, and bring G-d into the picture.  Reflect upon the beauty and holiness of the piece of fruit, and give Hashem a partnership in your action with your bracha.  Feel and envision...  you can now almost see the spark.  The spark of G-d.  Not a virtually visible flash or glimmer, but a spiritual one.

Practice this great power of visualization, and you will hone your sensitivity to truly sensing Him in all your life, and the tiny, faint spark will grow and grow, until it is like a large and thriving fire.  This is one idea of what Lag ba'Omer bonfires symbolize.  We must strengthen ourselves to visualize G-d in even the smallest and seemingly insignificant aspects of our lives, to carefully pick up the sparks, until they gather into a raging flame.  Hashem, and awareness of His presence, will then burn passionately and profoundly and clearly for us.

Mothers, or maternal mentors, are  key in teaching us this incredible tool.  They help us to visualize our futures, forge our paths, and achieve our goals.  They teach us to see Hashem in all of our lives.  They kindle our passions, and nurture our fires, to pursue our dreams and do what is right.  They keep those flames burning with life, and guide us in maintaining strong belief and recognition of Hashem throughout our days, and while we visualize, connecting to soul, self, and essence.

Thank you mothers.  Thank you for tending our fires.  We respect you greatly, and love you so much.

Purim: The Hidden

BH

Today’s post is dedicated as an ilui neshama for Sarah Zucker.

Hi everyone, Good Shabbos, and Freilechen Purim!

A hidden King, a hidden queen, a hidden life, a hidden scheme.

A hidden light, a hidden beauty, and hidden might, all in one story…

What do these words evoke thoughts of in your mind?  Perhaps Purim?

You solved it.

The tale we read of in the megillah, opens with King Achashveirosh’s lavish banquets, the first party lasting 180 days, for all of the noblemen of the kingdom, and the second continuing for a week, which all the populace attended.. including nearly all Jews in the city.

This was truly a tragedy.  The Jews committed many aveiros while at the party, the greatest being that they enjoyed themselves at the sinful celebration–   they gave in to the Yetzer Hara’s temptations.

Yirmiyahu haNavi predicted that Galus Bavel would last 70 years, and then Hashem’s Children would return to Jerusalem, and rebuild the Bait haMikdash.  But we weren’t sure as to when those 70 years began.  Did they start when Yirmiyahu relayed his first prophecy?  When Nevuchanetzar exiled us?  When the Bait HaMikdash was actually destroyed?  Our uncertainty led to decreased faith in Hashem.  We cried, ‘Hashem has forsaken us!’  And when we weakened in our emunah and bitachon, we began to assimilate.

This angered Hashem, and also made Him very sad.  Kabbalah teaches, that Hashem, when His children don’t follow His derech (path), ‘hides’ Himself in His deepest Essence, and ascends (‘further away’ from us). 

When we did aveiros during the Purim story, we ‘hid’ from Hashem, and He acted in kind– He hid from us.  “Vanochi haster astir Panai bayom hahu – And I will surely have concealed My Face on that day (Devarim 31:18).”

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Even though we struggled to see Hashem in these dark times, and we struggled to find the light, Hashem is Ribbono Shel Olam, always conducting the Universe.  Even though we didn’t realize it, Hashem’s hidden scheme, the miracles and events that we know today as the Purim story, began to unfurl.

(Hashem’s Name is not even mentioned in the megillah!  Is this not shocking?  This is one reason why we dress up in costumes and masks on Purim.  By doing so, we remember how Hashem was ‘hidden’.  {Please see comment below for another intriguing reason as to why we dress up}.)

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Queen Esther, a woman of bravery and mesiras nefesh (self-sacrifice), legacy and inspiration, can teach us eternal lessons.

Esther.. Beautiful, graceful, and a proud Jewess.  Orphaned at birth, raised by Mordechai her cousin, who later married her as a wife.. was uprooted. 

She was taken forcibly to the palace of Achashveirosh, making a mandatory appearance before the king, who was searching for a new queen (we all know the cruel punishment that was the doom of the wicked Queen Vashti), and was torn from her husband, life, community, and home.

When she was called before the king, he was swept away with her true beauty.  What was so exquisite about her?

Esther was one of the 7 Nevios (prophetesses- along with Sarah, Miriam, Devora, Chana, Avigail, and Chulda), and her beauty was that of a prophetic, pure spirit.  Its divine glow emanated from within, and surrounded her– her external features reflecting the beauty within.  In fact, the letters in the Hebrew word for “face – paneem”, can be rearranged to spell “p’nim – inner”.  This is what enchanted the king, and others, with such intensity.  The Sages of the Talmud (Megillah), stress this attribute of Esther, stating that she was like a statue everyone looked down upon with equal affection; that everyone who saw her wished she was part of their nation, and so on.

This is what made such a sharp contrast between Esther and Vashti.  Vashti was vain, and only cared about her superficial beauty.  The moment she lost it, her true self was revealed, and she lost everything– including her life.  Esther, on the other hand, exemplified modesty, which brought her inner beauty into focus.  She never lost her beauty, because the source of it, which lay with her soul, was eternal.  Vashti’s vanity brought about her downfall, paving the way for Esther to reign as queen, and to bring salvation to the Jewish People.

Behind the obscuring curtains, the Great Director was conducting the show.. and we melt into the next chapter of the story.. the rule of Queen Esther.  

What is your true beauty?  How does your inner light shine and affect how everyone sees you?

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Before her abduction, and trip to the palace, Mordechai begged her to not reveal her Jewish identity to the king, for her safety, and for the sake of the future…  Mordechai’s words seared into her heart, she kept her pledge.  The time  she spent in the palace, she practiced her Yiddishkeit in secret, keeping her faith hidden in her chamber, heart, and soul.

Esther teaches us to hold onto our traditions and Torah, even in times of adversity.  She was forced to live in the palace, among pagans, and gardens adorned with idols, yet she maintained her Yiddishkeit with scrupulous observance.  She held fast to the 3 mitzvos bestowed upon Jewish women, of taharat hamishpacha (family purity), kindling Shabbos lights, and taking Challah.  She observed Shabbos, keeping track of the week, by using gentile maids assigned specifically to each day, and by doing this, she also prevented arousing the suspicion of the maids, who would otherwise discover that she kept Jewish customs, and reveal it to the king.  She kept kosher, refraining from all food but seeds, and produce, in order to not transgress the mitzvah.  This is why many people like to make poppy filled Hamantaschen.. A tribute to her care in the palace to uphold the mitzvah.

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A person’s name reflects their unique soul power, life mission, and experiences.

Esther comes from the word “hastir – hidden”.  This reflects her life in two ways:

1.) Her beauty, that pleased everyone, was of a spiritual, inner type.  It was her soul power, her inner light.

2.)  She was coerced into keeping her heritage and tradition a secret, yet she cherished and maintained her Torah.

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As the Megillah continues, we recount how Haman, Achashveirosh’s chief viceroy, a vicious Anti-Semite, descendant of Amalek, blasted the Jews of the city with baseless hatred, and made their lives increasingly tragic and difficult.  He was the one who convinced the king to send forth the edict, to all the subjects of his empire, to exterminate the Jews– every man, woman, and child, on the 13th of Adar.   He helped convince the king to forbid the Jews to return to and rebuild Jerusalem.  He chained numerous little Jewish children to be executed, for studying Torah.  He wanted to wipe out our souls, kill our future, eliminate our existence.

Who could possibly think (and some may find this blasphemous to say), that this was not totally a curse.. that this man was part blessing, in disguise?

Since we were failing in our mitzvah observance, and stumbling in our Torah, perhaps G-d sent us Haman, to set us straight.  To make us realize our missions, our individuality, to realize that we are not to rely on mortals– Hashem is our only King, and we can rely only on Him.  The tragedies that Haman brought about (that Hashem allowed), brought us to teshuvah, making us worthy of salvation.

The hidden light can be found.. even in terror of sorrow.. it’s all coming from Hashem.

When we did Teshuvah, we started bringing heaven down to earth.  Hashem came to dwell with us.  We were strengthened, as a result of our renewed bond with Hashem and the Torah.  We prevailed over our enemies, we regained our strength and spirit.  Baruch Hashem that we are here today, to recount the miracles of Purim, and the miracles of everyday life, great and small, revealed and hidden.

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Life is full of questions and mysteries.  There are so many times, throughout our lives, when we ask, “Why am I here?”  or “Why is Hashem allowing this to happen?”.

During the twisting and dark times of Purim, it was impossible to understand Hashem’s Master Plan…  Hashem’s Ultimate Plan still remains enshrouded in mystery for us today!  We weren’t able to connect the pieces of the Purim puzzle for a long time– it in fact took Mordechai and Esther 10 years to understand and connect the events, and see Hashem’s Hand with clarity!  Of course, all along, they had trust in Hashem.. but weren’t fully aware of how everything strung together.

There are times in life where we are unhappy, burdened by a nisayon (a challenge), weighed down because we can’t see the bigger picture.  But we must be grateful for what parts of our story we do understand.  It can give us great comfort, if we just take a deep breath, and know that one day, the entire saga of our life, our existence, and our story, will be revealed.

Shakespeare once said:  “Life is a stage.”  How true this is!  Hashem conducts the whole world– the world is like a big stage.  We must know our places, and play our parts.  And together, in Olam haBa (the World to Come) when the ‘Show’ is over, we will watch our story replay, of our entire existence– and everything will come together.

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Kabbalah teaches a beautiful deep, concept, which I feel can be applied to some of this lesson:

Some things must be hidden, in order to be truly revealed.  Think of a bright afternoon sun.  It is impossible to gaze up at it, with your unguarded eyes, at its zenith.  But if you don glasses, or put your hand over your eyes, the sun will become visible (meaning, you’ll be able to look at it).  The sun doesn’t cease to exist, or suddenly appear out of nowhere.  But in order to be revealed, it must be obscured.  Similarly, Hashem had to hide some of Himself– His Eternal Light, so that we may perceive Him, so that He may be a little revealed to us.

Think about it…  If Hashem wasn’t seemingly hidden, at the time of the Purim story, would we notice the greatness of the miracles with as much awe today?  If Hashem wasn’t a little hidden at the time, would He seem so greatly ‘revealed’ today?

And Esther’s beauty…  If it wasn’t the concealed, inner kind.. would people appreciate it as much?  Would they sense it with such potency?

May the day soon come, on which Hashem will be totally revealed to us, no longer hidden and obscured.  The day that we will realize just how much meaning and miracles there are in our lives.  The day that we will all shine, with our inner beauty and light.

Purim Sameach/Freilechen Purim!

(This article was posted to my original blog, on March 10, 2017.)