Remembrance Chant Phrase
Y'hi Me'orot Bashamayim, Vay'hi khein!
Let there be lights in the heavens, and it was so!
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Bonus Video – Iyún Ayin November 25, 2018
יְהִ֤י מְאֹרֹת֙ בָּשָּׁמַ֔יִם ... וַֽיְהִי־כֵֽן
Y'hi Me'orot Bashamayim, Vay'hi Khein!
(Bereisheet 1:2, slightly altered for simplicity)
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וַיֵּ֣שֶׁב יַֽעֲקֹ֔ב בְּאֶ֖רֶץ מְגוּרֵ֣י אָבִ֑יו בְּאֶ֖רֶץ כְּנָֽעַן
Jacob dwelt in the land of his father’s sojourning, in the land of Canaan…
Jacob’s name, Ya’akov, actually means “heel.” So, to say that he “dwelt in the land” evokes the image of feet touching the earth, being grounded in connection with the sensory world. The “land” is the place where his “father sojourned.” On the surface, this is referring to the other patriarchs, Abraham and Isaac. But on a deeper level, aviv – his father – is a metaphor for the Divine, or the transcendent dimension Being, the hidden Presence beneath all forms.
The “land” is also called Canaan. Canaan begins with kaf - nun, which spells kein – “yes.”
So, on this level, we can freely this verse:
Dwell in connection with the Divine – say “yes” to this moment.
On the deepest level, it is already the nature of your consciousness to say “yes” to this moment, to simply shine light on what is without judgment. The nature of thought, on the other hand, is discernment – saying both “yes” and “no,” making judgments.
We need both of these levels; we need both discernment and simple openness to what is. Without the openness, we become trapped in a narrow, thought-created identity. But without the discernment, not only wouldn’t we be able to function in life, but we also paradoxically wouldn’t even be able to sustain the openness either, because to realize the deepest “yes” level of our being requires a radical discernment and decision to come fully to your present moment experience as it is and simply dwell with it:
וַיֵּ֣שֶׁב יַֽעֲקֹ֔ב בְּאֶ֖רֶץ
Vayeishev Ya’akov Ba’aretz
The Heel Dwells on the Earth…
Bring the awareness of your mind all the way down to the heels of your feet. Let your awareness be like light, simply shining outward, illuminating whatever arises in your experience. This is the secret of Hanukah, which comes in the darkest time of the year to illuminate the eternal dimension of Being within ordinary day-to-day life, which sometimes feels “dark” when obscured by time and the thinking mind…
More On Parshat Vayeishev...
The Evil Shepherd- Parshat Vayeishev
This week’s reading begins with the story of Yosef, or Joseph:
“Yosef hayah ro’eh et achav- Joseph was a shepherd with his brothers… v’hu na’ar et b’nei Vilha v’et b’nei Zilpa- and he was a youth with the sons of Bilha and Zilpa...”
It then says that he brought evil reports about his brothers to their father.
Now the word for “shepherd” is ro’eh, and the word for “evil” is ra’ah-exactly the same letters, just voweled a little differently, hinting at a connection between shepherding and judging others. This is also reflected in the wording. A more straightforward way of saying that he was a shepherd with his brothers would be “hayah ro’eh imachav”- instead of “hayah ro’eh et achav”- which could be read that he’s being a shepherd at his brothers.
This hints at two different levels of what’s going on. On the surface, Joseph and his brothers are out shepherding the sheep. But at the same time, Joseph sees himself as shepherding his brothers. He feels that he’s above them, judging them and tattling on them to their father.
His vision of himself as above the rest of his family is of course prophetic- he eventually becomes an actual ruler with Pharaoh in Egypt. But at this point in the story, his leadership is immature- as it says, “V’hu na’ar- and he was a youth.”
There’s a level of your own being that is above everything. It's the place within you that it sees the fullness of whatever arises in your experience, yet remains free from it, unencumbered by whatever your situation is. That level of inner freedom is simple awareness. Another name for it is Hokhmah or Wisdom, because from that place of awareness, wisdom naturally flows and can guide you in your particular situation. So your awareness is above your situation, on one hand, yet offers its steady guidance at the same time- just like a ro’eh- a shepherd- guides the flock, yet is not itself a sheep.
The thinking mind, however, loves to claim the wisdom of awareness for itself in order to feed the ego. The ego thinks, "This is my wisdom"- and then gets gratification from believing itself to be above others. That’s Joseph as the na’ar- the youth- who brings evil reports. As long as the immature mind coopts the wisdom of awareness, the ro’eh becomes ra’ah- an evil shepherd.
So what’s the remedy? The remedy is hidden within the letters. The words ro’eh and ra’ah are Reish-Ayin-Heh. The middle letter, Ayin, literally means “eye,” hinting at awareness as the deepest identity of the shepherd. The Reish literally means “head,” hinting that as long as the “head” is ruling the “eye”- as long as the thinking mind claims awareness for itself, the shepherd is evil.
But if you change the Ayin to an Alef, the letter of Oneness, then the word becomes Re’eh which means, “see.” When you simply see, not in the literal visual sense but in the sense of simple perception, then you can notice the antics of the mind and ego and not get seduced by them. From this comes mature leadership, where the wisdom that pours into the mind is not coopted or claimed, but is humbly received as a gift.
So on this Parshat Vayeyshev, the Sabbath of Dwelling, may we practice dwelling in the simple Presence and receive the gift of guidance from the Ultimate Shepherd. May we be guided by this inner wisdom on a path of love, renewal and healing.
Being Now, Wanting Now- Parshat Vayeishev
12/2/2015 0 Comments
A few years ago, I was at a Shabbat table where someone was describing the different character traits of Jacob and his brother Esau:
“Jacob could see the big picture. He planed for the future, while Esau only cared about satisfying his immediate desires. Esau lived in the here and now.”
I cringed when I heard that, because “living in the here and now” and “wanting something here and now” couldn’t be more different.
So many people don’t understand this difference!
Back at that Shabbat table, I tried to clarify this point, but I was unsuccessful. I hope to clarify it “now”.
Actually, my desire to clarify this point “now” is a perfect example to use.
When I say that I want to clarify this point “now”, I don’t mean “now” literally. I mean that I hope to clarify it by the end of this d’var. Which really means that I hope to clarify it in the near future. By the time you’re done reading this, I hope that the point will be clear.
In fact, whenever anyone says that they want something “now”, what they really mean is that they want their “now” to change into a different “now”. They may want it really fast… but “fast” is still the future.
This is the exact opposite of “being in the now” or “being present”.
To “be in the now” doesn’t mean that you want a different “now”. It means you’re just being in thisnow. There’s no conflict or tension in that- you’re just present.
In fact, you are the present; there’s not you, on one hand, and the present on the other. When you are present, you and the present are the same thing.
So when that guy talked about Jacob and Esau, he wasn’t talking about long-term planning versus being in the now. He was really talking about long-term planning versus short-term planning. Neither one is about the “now” at all.
And yet, there’s a way in which long-term planning can actually can help you be fully present.
When you know exactly where you’re going, you’re less likely to worry about what you’re going to have for dinner in a few hours. It just doesn’t matter that much. You have a long-term plan, so you can fully enjoy the journey. You can be present.
That’s the way Joseph is in this week’s reading. At the opening of our parsha, it says that Joseph is Israel’s favorite son. This makes Israel’s other sons jealous of Joseph. Then, Joseph does something to further upset them:
Joseph dreamt a dream that he told to his brothers, and they hated him even more. He said to them, “Hear, if you please, this dream that I dreamt: Behold! We were binding sheaves in the middle of the field, when, behold! My sheaf arose and remained standing. Then, behold! Your sheaves gathered around and bowed to my sheaf.”
Then, as if that weren't bad enough, he really ticks them off with a second dream: The sun, moon and eleven stars all bowed down to him, implying that one day he would rule over his eleven brothers, father and mother.
Why was Joseph unconcerned about upsetting his brothers with these dreams? Some say that Joseph was immature and vain. But I don’t think so. People who are immature and vain tend to complain when bad things happen to them.
His brothers throw him in a pit and sell him into slavery. When he later rises to be the most trusted and powerful slave in the house of his master, he is framed and thrown in the dungeon. Through all these calamities, he never once complains, never once gets angry, never even defends himself.
Because he trusts his dream and he knows where he is going.
Since he knows where he’s going, he doesn’t have to fuss much about how he gets there. His brothers are mad at him? No big deal, it will work out. Sold into slavery? There’s an interesting turn.
Everything that happens to him is merely a modulation of the present moment. Whatever it is, he’s there with it. He sees the big picture, and therefore he’s fully in the now.
In fact, his name embodies this quality. The Hebrew for Joseph is Yosef, which comes from the root that means “to increase”. No matter how terrible life gets, he pops back and increases toward his goal. He’s like cream- always rising to the top, never growing anxious or complaining. He just rides the story of his life, moving steadily toward his destiny.
There’s a story that Rabbi Levi Yitzhak of Berditchev saw a man hurrying down the street, bumping into things and knocking people over. The rabbi grabbed him and said, “Why are you rushing so?”
“I’m running to meet my destiny!” replied the man as he tried to break free from the rebbe’s grip.
“But how do you know that your destiny is in front of you?” argued the rebbe, “Perhaps it’s behind you, and all you have to do is slow down and let it catch up with you!”
On this Shabbat Vayieshev, the Shabbos of Dwelling, remember that to truly dwell in the Presence of the One who is only ever in the present, you don’t have to give up your dreams for the future. But, you don’t have to run after them either!
Instead, rest in the knowledge of where your ship is going- take the steps you need to move in that direction, then trust and enjoy the cruise, even when the world seems to be against you! And if you don’t know yet where you want to go, be present with the not knowing. In the silence, your dreams will reveal themselves.
Reb Brian Yosef Schachter-Brooks