Remembrance Chant Phrase:
Ribon Kol HaMa'asim, Adon Kol Haneshamot
Master of All Works, Lord of All Souls
(Elohai Neshamah Prayer)
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Bonus Video – Iyún Ayin 11.04.18
רִבּוֹן כָּל הַמַּעֲשִׂים, אֲדוֹן כָּל הַנְּשָׁמוֹת
Ribon Kol HaMa'asim, Adon Kol HaNeshamot
Master of All Doings, Lord of All Souls
(Elohai Neshamah Prayer)
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Watch video below:
The political climate nowadays is polarized into two opposing and extremely passionate camps. The positive side of this is the high level of engagement. The turnout for the midterm elections of few days ago was greater than ever. With dramatic anticipation, the country watched the news coverage of the election results as they came in.
But there’s another election going on right now as well – can you watch it with the same enthusiasm? It is the race between two different versions of yourself.
Candidate Number One is from the Ego Party. For most of us, this candidate usually wins in landslide victories, over and over. And, rightly so. The Ego candidate has the most experience, with the advantage of being constructed over a lifetime, not to mention having the constant support of the Thinking Mind.
Candidate Number Two is from the Awareness Party. This candidate usually doesn’t win because people don’t even see her on the ballot. They can’t see her because she is the seeing itself; it may never occur to them that she is even running. Furthermore, even though Awareness is far more ancient than the Thinking Mind, she never really ages. She is always seeing this moment anew, so she seems young and naïve. She must, we tend to think, need the Ego and his Thinking Mind to run the show.
The basic approach of the Ego is struggle:
וַיִּתְרֹֽצֲצ֤וּ הַבָּנִים֙ בְּקִרְבָּ֔הּ וַתֹּ֣אמֶר אִם־כֵּ֔ן לָ֥מָּה זֶּ֖ה אָנֹ֑כִי וַתֵּ֖לֶךְ לִדְר֥שׁ אֶת־יְהֹוָֽה
The children struggled within her, and she said, “If it be so, why am I like this?”
But there comes a time when a person is ready to give up the struggle. Have you reached this point? Do you want to go beyond Ego? Are you ready to inquire of Reality and find another way?
וַתֵּ֖לֶךְ לִדְר֥שׁ אֶת־יְהֹוָֽה
She went to inquire of the Divine…
If you’re ready, listen: a message vibrates from the Silence:
וַיֹּ֨אמֶר יְהֹוָ֜ה לָ֗הּ שְׁנֵ֤י גוֹיִם֙ בְּבִטְנֵ֔ךְ וּשְׁנֵ֣י לְאֻמִּ֔ים מִמֵּעַ֖יִךְ יִפָּרֵ֑דוּ וּלְאֹם֙ מִלְאֹ֣ם יֶֽאֱמָ֔ץ וְרַ֖ב יַֽעֲבֹ֥ד צָעִֽיר
The Divine said to her, “Two nations are in your womb, and two peoples will separate from within you, and one kingdom will become mightier than the other kingdom, and the older will serve the younger.”
Two nations are in your womb – there are two of you – the Ego is not all there is!
Two peoples will separate from within you – be aware of the distinction between the ordinary me, the Ego, and the awareness behind and beyond the Ego…
And one kingdom will become mightier than the other kingdom, and the older will serve the younger – the Ego, the conditioned me, is old; it is based on experience from the past. But, there is a deeper I that never grows old; it is always fresh, alive and new, The Ego likes to be in charge, but it is destined to serve Awareness. Then, there will be a great Silence far more profound than any thought. That Silence is your nakhalah, your birthright, if you would but awaken to it.
How to awaken to It?
וַיְהִ֣י עֵשָׂ֗ו אִ֛ישׁ יֹדֵ֥עַ צַ֖יִד אִ֣ישׁ שָׂדֶ֑ה וְיַֽעֲקֹב֙ אִ֣ישׁ תָּ֔ם ישֵׁ֖ב אֹֽהָלִֽים
Esau was a man who knew hunting... but Jacob was a simple man, dwelling in tents.
Give up your "hunting," give up your seeking for control. Come into the “tent” of your heart, into this moment as it is, and dwell here in simplicity…
More On Parshat Toldot...
Timeless- Parshat Toldot
We’re looking at the very rich Parshat Toldot, the Parshah of Generations. It says, “V’eileh toldot Yitzhak ben Avraham – these are the generations or the offspring of Isaac, son of Abraham – Avraham holid et Yitzhak – Abraham begot Isaac. So right away, we have a strange construction: it says that Isaac, or Yitzhak, is the son of Abraham, Avraham, then it says, Avraham begot Yitzhak. Well, obviously if Yitzhak is the son of Avraham, then of course Avraham begot Yitzhak. It seems redundant, right? So, we’ll come back to that question.
A little further down, it says that Yitzhak’s wife, Rivka, or Rebecca, became pregnant, and that “Vayitrotz’tzu habonim b’kirbah – the children were fighting inside her.” The children are the twins Yaakov and Esav, Jacob and Esau. Now, in many commentaries of the past, Yaakov and Esav represent some form of duality. Sometimes Esav is the body and Yaakov is the soul, sometimes Esav is earthiness and Yaakov is scholarliness, but most of the time, these dualities are framed as some form of bad and good. And just as Esav and Yaakov are fighting within Rivka’s womb, so too there’s the idea of a battle going on in each one of us between the Yetzer HaTov, the drive toward good, and the Yetzer HaRa, the drive toward evil.
This concept, that within us there’s a yetzer hatov and a yetzer hara, a good urge and a bad urge, is a basic Jewish spiritual concept, but I want frame it a little differently.
Rather than the yetzer hara being the drive toward bad, I want to understand it as the drive toward dividing the world into good and bad. This is also pictured in another form at the beginning of the Torah, as the Eitz Daat Tov V’ra – the Tree of Knowledge of Good and Evil in the Garden of Eden. So that’s the Yetzer Hara, dividing the world into good and bad. And then, rather than the yetzer hatov being the drive to do good, I want to understand it as the drive to see the goodness in everything. This, of course, is the Eitz Hayim – the Tree of Life in the Garden of Eden, because when you’re able to see the goodness in everything, which means the underlying goodness of Being Itself, not pretending that violence is really nice, or that sad is really happy, but just tapping into the underlying goodness of simply Being, then it’s really like eating from the Tree of Life. There’s a simple bliss and spaciousness of this moment.
When we understand it that way, then we can see that we always need both Esav and Yaakov; we need Esav, we need to differentiate between good and bad, between nourishing food and poison, between getting up with the alarm and sleeping late, and so on. That’s why Esav is the hunter- going out and taking what he needs from the world. But, if that’s all we’ve got, then we’re totally identified with the mind, with agendas and judgment, and the Tree of Life is hidden behind the fiery sword of thoughts and feelings. So we also need Yaakov; we need to simply open to this moment, to taste the bliss of Being, which is why we came into being in the first place. If life is just a tragic struggle leading nowhere, then what’s the point, right? The point is, there’s a Garden of Eden within; there’s a Tree of Life with fruit to taste right now, if you’re open. That’s why Yaakov eventually gets renamed Yisrael, Israel, and B’nai Yisrael, the Children of Israel, are characterized by freedom, by coming out of Egypt, out of slavery. Because in this moment, there is no agenda, there is no movement, there is no time. There is only the blessed space of Being within which everything is unfolding, and you are that blessed space.
So, on this Shabbat Toldot, the Sabbath of Generations, may we surrender ever more deeply into Reality as it unfolds in this moment, making Presence an ever new habit in this generation, and live from the open heart, responding to whatever is needed. Good Shabbos!!
The Mountains- Parshat Toldot
“The children struggled within her, and she said: ‘Why am I like this?’ So, she went to inquire of the Divine. Hashem said to her, “Two nations are within your womb… and the elder shall serve the younger…”
Here in Tucson, the Catalina mountains rise majestically in the north of the city. When we first moved here, I would look up and think, “I wonder if those mountains will ever seem normal and unimpressive?”
As lovers of travel know, when you visit a new place where you have no history or baggage, there’s a brightness to everything- even dirty things are bright, vivid, and rich.
But after you’ve been somewhere a while, the nervous system tends to clump everything together. You look at the tree you’ve seen a million times in your backyard, and instead of seeing the miracle of the tree, you see your laundry, the bills, the broken sink, the broken relationships. All your past experiences of a place seems to soak into every particular piece of that place. You become conditioned.
Conditioning is not in itself a bad thing; it’s how we learn. But it’s vital to remember that there is always an aspect of your experience that is unconditioned. You can see and feel that unconditioned aliveness in children- their wonder, their innocent excitement about things.
And of course, along with that exquisitely innocent and unconditioned consciousness comes... stupidity!
That’s why we, the old and the conditioned, need to protect them from themselves. The older must serve the younger.
“V’rav ya’avod tza’ir- And the older shall serve the younger...”
And that’s as it should be- the experience of the old and the conditioned must preserve and protect the fragile, the bright, the unconditioned.
But this truth applies not only in the external realm of protecting children, but also in the inner realms of consciousness. For there is a level within your own being that is still completely unconditioned. Like the child, it is bright, alive, and curious.
You may think, “But I am old- my conditioning is too heavy, my trauma is too great, my life has been too difficult, or too easy, or whatever… how can I get rid of all the oldness to discover my inner youthfulness? How can I reach the unconditioned?”
The Good News is: You don’t have to “reach” it, and you don’t have to get rid of your conditioning. That which sees all your conditioning, is itself Unconditioned.
Instead of saying, “I am old”- instead of saying, “my conditioning”- simply notice the feeling of oldness. Notice the impulse to think or judge things in a certain way. Notice the feeling that arises when you see the tree in your backyard.
The seeing itself- That is the Unconditioned.
If you practice staying in the seeing, in the noticing, without getting absorbed into the reaction, you will also begin to notice- there is an inner vastness that is untouched by the old thoughts and old feelings. That vastness is your Presence, your Awareness. You don’t need to find it, you are it- but you need to be with all that conditioning instead of being the conditioning. Then, you will see the mountain anew, every day.
There is a story that the disciples of Rabbi Elimelekh came to him and asked: “In the Torah we read that Pharaoh said to Moses and Aaron, ‘Show a wonder to you.’ How are we to understand this? He should have said, ‘Show a wonder to me.’”
Rabbi Elimelekh explained: “Magicians know what they want to accomplish and how to accomplish it. It is not a wonder for them, but only for their beholders. But for those who are merely a vessel for the miracle that God accomplishes through them, their own wonder arises from their deeds and overwhelms them. And that’s what Pharaoh meant: ‘Don’t show me your conditioned expertise! Show me the wonder that arises out of your Unconditioned innocence…’
As we enter this Shabbat Toldot, The Sabbath of Generations, may we open and see the miraculous eons of conditioning that are creating our experience right now. May we know that the seeing and the opening is Itself Unconditioned- Hadeish yameinu kikedem- may our days be fresh and new as they were at the beginning, before the story began. And as we enter the month of Kislev and of Hanukah, the Holiday of Dedication, may we dedicate ourselves ever more deeply to a path of ever increasing Light of Presence.
Good Shabbos, Hodesh Tov!
Adam- Parshat Toldot
This d'var is dedicated to Adam Schachter- Hanan Yitzhak ben Moshe v'Merka z"l.
d. 25 Heshvan, 5776
Last Saturday, Adam passed away from this world. Adam was my half-brother, the son of my father Michael and Adam’s mother Marlene. He lived in New York.
The life and character of a person is infinitely complex. But there is also something fundamental about how a person moves through life, about what moves them, what makes them get out of bed in the morning.
On this fundamental level, Adam was a deeply compassionate person and an enjoyer of life. He wasn’t a complainer or a worrier. He was also deeply insightful and spiritual. I enjoyed the deep conversations we had over the years. Toward the end, we spent some time meditating together on the phone and Skype.
At the funeral, I saw how many considered Adam to be their best friend. From what they said, he seemed to me to be their counselor, regularly helping them through difficult and confusing times in their lives.
He was twenty-nine when he died from brain cancer.
When someone so young suffers and dies like this, it defies any sense of fairness or justice in the world. And we know, many suffer and die unfairly every day, God forbid.
Awareness of all this needless suffering can chip away at you. There is an urge to harden, to shut down. It can feel like there is a war going on inside- a war between your natural and innocent connection with life, on one hand, and a contracted, angry rejection of it, on the other.
How could this happen??
In this week’s reading, Rebecca experiences an inner war as well. After Isaac prays for a child, Rebecca becomes pregnant with twins who literally war inside her body. She cries out:
“Lama zeh anokhi-
Why am I like this?!”
At its core, spirituality is about radical acceptance, not about questioning why things are as they are.
But the truth is that questioning can be a great ally toward acceptance, if you go deep enough with your questioning. If you question into the nature of your own mind, into the nature of your own resistance, the questioning itself can become a path of surrender:
“Vatelekh lidrosh et Hashem-
She went and inquired of the Divine...”
How do you “inquire of the Divine”?
The Divine is Nothing but Reality- so to “inquire of the Divine” means to look deeply into what you are experiencing, in this moment. If you are feeling negativity, ask yourself: What is this resistance within me? What is this urge to complain, to judge, or to control things?
The first-born twin, Esau, represents this urge. Esau is called an “Ish Yodea Tzayid- a man who knows trapping”. He is your urge to go out and “trap” the world, to make it conform to your will.
But the other twin, Jacob, is an “Ish Tam Yoshev Ohalim- a simple man, abiding in tents”. He is your deeper urge to return to the “tent” of your heart- the open heart that accepts what is with simplicity.
Accordingly, the word “tam” means not only simplicity, but also “taste”. So to be tam means to not seek control, but rather to simply taste this moment as it is- to drink the nectar that flows from intimacy with this moment- even when this moment is filled with pain.
Understandably, many of us spend most of our lives in the “Esau” state, running around doing things, as if to run away from this life. Perhaps if we run around and stay busy enough, we won’t have to feel the pain.
But in the end, all that running and outward seeking leaves Esau drained:
“Esau came in from the field, exhausted”.
Eventually, Esau gives up his seeking and returns to drink from Jacob’s nectar:
“Pour into me please some of this very red stuff!” he says to Jacob.
The word for “red” is “Adom”- a slight variation on the name of my brother, Adam. “Adam” means “human”, because according to legend, the first human was created from the “Adamah”- the red earth.
This Adom is the nourishment we all need- the life blood that flows within the tent of the heart- the nourishment that my brother Adam was connected to, and helped his fellow humans connect to as well.
How do you connect to it?
In order for Esau to receive the nourishment he lacks, he has to surrender his “birthright”. That is, to fully enter the tent of the heart, you have to surrender your sense of entitlement, your sense that the world owes you something, that things should be a certain way.
That’s the way Adam was. In all of my experience of him, he never complained about his situation. He enjoyed life as he was able, and helped others to do so as well.
After all, the world is not “fair”- at least not according to ordinary understanding. All our running will not make it conform to our sense of what is right. In fact, all that does is reinforce a sense of separateness, and this separateness blocks the true sustenance, the vital flow of life energy available within the tent of the heart.
But drink of this nectar and you will see- there is blessing everywhere, and bountiful opportunity to love, to spread the blessing. Drink of this nectar, but let the bitterness mix with the sweetness. This mixing produces Rakhamim- compassion for all the suffering of life. According to the Zohar, Rakhamim is the spiritual quality that Jacob embodies.
Then, from the place of Rakhamim, you can start running around again and getting things done. You can’t just stay in the tent forever.
In fact, Jacob is not complete until he gets outside his tent and starts working in the fields for old uncle Laban. Fearing that his brother Esau wants to murder him for taking his birthright and his blessing, he flees to his uncle Laban, where he works as a shepherd for fourteen years.
Only then, after years of being out in the field himself, is he able to finally make peace with his brother. Older and softened by years of suffering, Esau and Jacob reunite. They weep and kiss each other; true compassion is born.
This rhythm of alternating between the World of Doing and the World of Being is, of course, the wisdom of Shabbos, inviting us every week to enter the tent of the heart before going back out into the field.
But it is also the wisdom of the mourning process. We need time to be with pain- the world can wait. Only by fully feeling the pain of loss can we fully appreciate the gift of our present life with full awareness.
There is a story-
In the late 1700s, in Belarus, Reb Shlomo of Karlin joyfully broke the fast with his hassidim at the close of Yom Kippur.
Reb Shlomo was known for his many miraculous talents. One such talent was the ability to know what each of his hassidim had prayed for, and what the Divine response would be to their prayers. At this festive gathering with their master, the hassidim begged him to perform this feat:
“Tell us, what did we pray for?” they implored.
Reb Shlomo turned to the first disciple: “You prayed that Hashem should make you healthy, so that you’ll be able to wholeheartedly serve God and study Torah without your poor health and thoughts of your mortality distracting you.”
“Bravo! You are right! But what is Hashem’s answer?” asked the disciple.
“Hashem doesn’t want your prayer or your Torah study. Hashem wants your broken heart that grieves because you are distracted by your mortality from fully praying and studying.”
As we enter this Shabbat Toldot, The Sabbath of Generations, and as we come to the end of MarHeshvan, the Bitter Month of Heshvan, may we not shrink from our suffering, but open to the bitter-sweet compassion that awakens through the mixing of the Adom- the inner life force of the Eternal Present- with the Adamah- the earth to which the bodies of every Adam will one day return.
Good Shabbos, Hodesh Tov,
Reb Brian Yosef Schachter-Brooks