Weekly Chant Phrase:
"Or Hadash Ta'ir – Shine a New Light"
This week’s chant phrase is Or Hadash, which means, “New Light.” It comes from a special blessing in the morning prayers. The kavanah (intention) is the recognition that while there is so much in your experience that is old and familiar, there is also something that is always completely new. To understand this, imagine that you’re standing by a familiar river that you have visited many times. The river itself has been there for thousands of years, and the trees, rocks and plants have hardly changed in your lifetime. On this level, the river seems old and familiar. But on the level of the actual water that is flowing by, it’s never the same. In each instant, the water is itself completely new, even though the look of the water flowing by seems constant.
Similarly, most of what we experience day by day is old and familiar. Unless you’ve recently experienced some big change, life tends to feel familiar, even old, changing only slowly.
At the same time, your awareness of everything that is old and familiar is itself more like the water in the river – always new, fresh, and alive. The more that you bring your awareness deeply into your experience of whatever is present, rather than be lost in your thoughts and feelings, the more that your experience of this newness and freshness can emerge, and that experience of oldness, of tediousness and boredom, can fall away. When you're present, nothing is boring.
This week, try chanting or thinking Or Hadash to repeatedly bring yourself back to Presence and recognize that beneath your conditioned mind, there is Unconditioned awareness – that’s the “new light” – the “light” of consciousness, ever-present, yet always new.
Your weekly lesson delves more deeply into this, exploring the “New Light” of Presence through this week’s Torah reading, Lekh L’kha. I recommend reading through Lekh L’kha as well (Genesis 12:1 – 17:27). Here are two resources for reading the parsha on line:
Weekly Parsha on My Jewish Learning
Lekh L’kha on Chabad
Note: Many more teachings, chants and meditations available in the Index (in process)
Teaching, Chant and Meditation
Audio for Streaming or Download:
This week’s Torah reading, Parshat Lekh L’kha, begins with God telling Avram: “Go for yourself from your land, from your relatives, and from your father’s house, to the land that I will show you.” (Bereisheet 12:1)
If you examine your experience right now, in this moment, you’ll probably see that most of the content of your experience is nothing new. You may be in a place that you’ve been many times, with sights, sounds and feelings that are familiar. And generally speaking, unless you’ve recently moved, or if you’re traveling, or changing careers, or if you’ve just had a child or started or ended a relationship, or endured another kind of loss (and if so, may you have comfort and healing), unless you’re experiencing some big changes like these, then life tends to feel familiar, maybe even old hat. And that’s why many people become restless with routine, wanting to break the monotony with travel or doing new things. Other people are just the opposite, clinging to what’s familiar, and feeling insecure and even frightened by change, which is of course inevitable.
But these two poles of experience – craving something new and novel, on one hand, and being afraid of change, on the other, both happen on the level of the conditioned mind. Meaning, the aspect of your experience that derives from the past. For example, if you’ve had a strong emotional experience with another person – either positive or negative, it doesn’t matter – then when you see that person again, some of those old emotions are bound to reemerge. And those old emotions will influence your experience of that person in the present. Sometimes we call that “having baggage” with somebody. It’s like if you’re traveling and seeing brand places, but you can’t fully appreciate it because you’re lugging around too many suitcases. That’s how relationships and other parts of life can often become, so long as you’re stuck in the conditioned mind, which really means being stuck in the past.
So, this is the Divine call to Avram: Don’t be stuck in the past! Let go of the way you experienced things yesterday, and come “el ha’aretz asher arekha – to the land that I am now showing you.”
So, this is actually not just a story, it’s an instruction. You can keep in mind – Reality as it’s being revealed in this moment is completely unique. Even when things seem totally familiar, even monotonous perhaps, keep in mind that that’s your conditioned mind. The familiarity comes from memory, from the past. And that’s a good thing; you don’t want to get rid of your memories, G-d forbid, but rather, simply recognize the truth that this is a new moment. Just like a river that seems to stay the same, but the actual flowing water is always new, so this moment is also completely fresh and new, when you allow your conditioned mind – meaning, your thinking and your judging – to subside and simply come to this moment as it is, el ha’aretz asher arekha – Divine revelation is always now. That’s the practice of Presence.
But what if you keep getting stuck by your conditioning? How do stay present and deepen your presence, when conditioning can seem so powerful? Again, the main thing is recognizing your conditioning. And to do that, it’s helpful to see that there are three main levels, alluded to by the verse:
“Lekh l’klha mei’artz’kha, umimoladt’kha, umibeit avikha – Go for yourself from your land, from your relatives, and from your father’s house…”
Mei’artz’kha means, “from your land.” This refers to the situation-scape of your life; your responsibilities, your aspirations or lack thereof, your current challenges and so on. This is often the most common distraction from Presence; you try to meditate, and your mind starts going through your to do list, or starts trying to solve problems, and so on. But again, don’t try to get rid of those thoughts or judge yourself for having them. Take it as a sign that your mind works, and that it’s there when you need it, thank G-d. Then, simply recognize – there’s my mind, doing what it does – and bring yourself back to the revelation of this moment – el ha’aretz asher arekha – to Reality as it is now being revealed.”
The next level is, umimoladt’kha, which means, “from your relatives.” These are your relationships, and this level tends to be more emotionally charged than the first level. The other day I was talking to someone who made a mistake at work, and she was so distraught about how upset her coworkers would be, how much suffering she probably caused them, and so on. But the next day, when she told a coworker how she got no sleep with all her worrying, the coworker said, “get a life!”
We are social beings, we are wired to care about others and care what others think about us. And in the right dosage, this is also useful for normal functioning. But again, recognize: There’s my mind and its old conditioning, pulling me into its drama. Just recognizing it frees you from its tyranny, and you can choose to lekh lekha – go for yourself out from your past, and into this moment. Or, it can also be translated, lekh lekha – go to yourself – meaning, go to your true self, beneath your conditioning. Go to your actual experience in this moment.
Which brings us to the last level, “umibeit avikha” which means, “from your father’s house.” This is the deep-seated conditioning that comes from how you were programmed in childhood, and can be the most emotionally charged, because it tends to be what we are most identified with. What are you trying to get out of life? What are you most afraid of? What is most important to you? This is the deepest strata of ego identification. Again, there’s nothing wrong with having desires and fears and values, as long as you know that all of that is not the real you; they are parts of your conditioning.
Then, after you recognize all your conditioning for what it is, you can simply choose to shift your attention into your present moment experience, so that you stop empowering the illusory part of the conditioning. Again, the conditioning is still there when you need it, but by shifting into the present, the conditioning becomes more like a lucid dream. You might still be in the dream, but you know it’s a dream, rather than thinking it’s real.
So then, what is real? Meaning, what is the Reality of who you are, beneath your conditioned mind? It’s the light of awareness that perceives the conditioning, as well as the aretz asher arekha, Reality as it is revealed in this moment. In fact, your conditioning is part of haaretz asher arekha; it’s part of the landscape of the present moment, part of the ever-shifting content of your experience. But That which is experiencing, that radiant light of awareness within which all experience comes and goes, that’s the deepest level of you.
The tefilot, the traditional prayers, are all pointing to this truth. Structurally speaking, all the liturgy points to the Sh’ma, the centerpiece of all the prayers, calling us to awaken. The Sh’ma is decorated by special blessings that come before and after. I the morning, the first of the Sh’m’a concludes with, “Or hadash al tzion tair – Shine a new light on Zion – hinting at this quality of newness inherent in your awareness, because awareness is like light; it’s tair – shining and illuminating whatever is perceived in its field.
So, let’s chant these words, Or Hadash – New Light – Tair – Shines. As we chant, see if you can keep your attention on your attention. Notice that your awareness is like light, shining forth into everything within your experience. Into your body, your breathing, your feelings, noticing any thoughts that arise, and everything you perceive with your senses. Or – Light – Hadash – new, fresh, and alive – Tair – shining...
Audio for Streaming or Download:
Or Hadash Ta'ir
Shine a New Light
Reb Brian Yosef Schachter-Brooks