Lessons in Presence:
teachings, chants and meditations
Weekly Chant Phrase:
"V'ha'er Eineinu – Enlighten Our Eyes"
This week’s chant phrase is V’ha’eir Aineinu (B’Toratekha), V’dabek Libeinu (B’Mitzvotekha) – Enlighten Our Eyes (in Your Teaching), Attach Our Hearts (to Your Mitzvot). The first Part, V’ha’eir Aineinu, reminds us that nothing really matters; everything is coming and going in the space of this moment, and nothing is permanent. The second part, V’dabek Libeinu, reminds us that everything we do matters; it is up to us always in this moment, to be what we value, to embody Presence in every action.
This week, try chanting or thinking V’ha’eir Aineinu when you need to relax and accept things as they are, and V’dabek Libeinu when you need to put your heart and awareness into whatever you are doing.
This week’s lesson delves more deeply into this paradox through the Torah reading, Parshat Vayeira. (Vayeira means, “It appeared.”) Although not absolutely necessary, I recommend reading through Parshat Vayeira to fully appreciate these teachings (Genesis 18:1 – 22:24). Here are two resources for reading the parsha on line:
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 Vayeira, begins with Avraham having a vision of the Divine: “Vayeira eilav Hashem b’eilonei mamrei – and the Divine appeared to him in the plains of Mamrei – v’hu yosheiv petakh ha’ohel k’khom hayom – and he was sitting in the opening of his tent in the heat of the day.” (Bereisheet 18:1)
It then goes on to say that three men (who we later come to understand are actually angels) pay Avraham a visit. Avraham runs from his tent to greet them, invites them to stay a while, to wash their feet and eat a meal. The angels then tell Avraham and Sara that Sara will give birth to a son, even though Sara is already ninety years old.
After this, the angels leave and head toward the cities of Sodom and Gomorrah. God appears again to Avraham and tells him that the cities are about to be destroyed because of the wicked people who live there. Avraham pleads with God not to destroy them, arguing that there might be some good people among the wicked, and that it would be unfair to destroy the innocent along with the guilty.
One interesting thing about this passage is that there seems to be a confounding of the characters. At first it says God appears to Avraham. But then it says, "...and he raised his eyes and saw – three men were standing over him." First it says that God appears, then it says Avraham looked and saw three men. It’s as if God is now appearing as the three men. Then, later in the story, it describes the same men, saying, "the two angels came to Sodom." Now they’re two? Before, they were three. Furthermore, before they were described as anashim – men, and now they're malakhim – angels.
And in between these two bookends, the text moves fluidly back and forth between saying what the men, or angels are saying and doing, and what God is saying and doing, as if the angels and God are interchangeable. You can check out the passage in Genesis, chapter 18 and 19 to see what I mean.
This kind of ambiguity in the text is so gorgeous, because it all comes to highlight the opening phrase: Vayeira eilav Hashem – and the Divine appeared to him. This is, of course, the whole point of the mystical path – to perceive beyond the surface of things, through to Divine Reality. And what is the Divine Reality? Hu Eloheinu, Ayn od – Existence is the Divine, there is nothing else. And, Hashem Ekhad – the Divine is One. Meaning not that there is only one god, but that there is only God as the One Reality.
So, to perceive the Divine doesn’t mean perceiving something in addition to everything else you’re already perceiving, as many folks imagine. When we begin the spiritual journey, it’s common to think that God is something different from what you normally perceive, like some kind of Mount Sinai experience. But, while such experiences do happen, perceiving the Divine for the most part means to uncover the Divine nature of everything that you’re already perceiving. And since the Divine nature is Hashem Ekhad – Divine Oneness, this means you have to learn to relax the natural tendency of the mind to frame things as separate. Not to erase separateness all together – that would render you unable to function as a human being, G-d forbid, but to balance the separateness with the perception that everything arising right now in your field of awareness is part of one experience, One Reality.
And how do you do that?
“V’hu yosheiv petakh ha’ohel k’khom hayom – and he was sitting in the opening of his tent in the heat of the day.”
So, what is a tent? It’s a barrier that defines your personal space. There’s a vast world just outside, but you put this flimsy material around you, call it a tent, and you have some sense of separateness from the rest of the world. Just like our egos: there’s a vast Reality, and we are in no way separate from that Reality, but we tend to identify with our bodies, our personalities, our personal stories and so on, and call all of that “me.” That’s the ego; that’s the tent.
But rather than shutting himself up inside the tent, he yosheiv petakh ha’ohel – he sits in the opening of his tent. In other words, there’s still a tent, there’s still a sense of “me,” but he sits in the petakh, in the opening, so there’s also a sense that the space within the tent and the space outside the tent are one thing, one space. Meaning, be aware that everything arising in your experience in this moment, both your perception of things outside your “tent,” meaning outside your body, and things inside your “tent,” such as your emotions and your thoughts, are all arising in the one space that is your awareness. You can still think of this tiny corner of your awareness that encompasses your body and heart and mind as “me,” but the entirety of your experience, even your perception of the stars millions of light years away, are all arising in the one space that is your field of awareness, and that’s actually the deepest you – that formless, borderless, field of awareness.
But to really do that, you have to consciously invite everything within your experience to exist, even if it’s unpleasant. That’s the key. Because when you resist certain aspects of your experience, that’s the equivalent of shutting the flap on your tent, so there’s no more petakh, no more opening. That’s why Avraham is seen as the embodiment of hospitality, just as in the story when he runs to greet his guests and gives them food. He sits in the opening of his tent, and whatever happens to come by, he invites in. That’s why is says, Vayeira eilav Hashem– and the Divine appeared to him, because when you consciously invite everything to be as it is, you sit in the open space between separateness and Oneness, and you can sense that everything is a manifestation of the One Thing; first It appears as three men, then as two angels, it doesn’t matter, because everything are forms of the One Thing.
And this brings us to a kind of paradox, because when it’s revealed to Avraham that God is going to destroy Sodom and Gomorrah, he argues with God; he tries to change the course of what’s happening. So, on one hand, he invites everything to be as it is, but on the other, he’s arguing and trying to change it for the sake of compassion.
And this is really the supreme spiritual teaching. When we talk about acceptance, about inviting everything to be as it is, our minds tend to go in the direction of passivity. But this creates a false duality. If we really invite everything to be as it is, that includes our own desire for things to be different. So, on one hand, we accept Reality as it is, but on the other, Reality includes our own desire to change things; Reality is dynamic, alive, and always in motion. The distinction is that when we are hospitable to Reality as it arises, inviting things to be as they are rather than resisting how things are, we can work for change from a spirit of love and openness, rather than from judgment and anger.
This is hinted at in the opening words: v’hu yosheiv petakh ha’ohel k’khom hayom – and he was sitting in the opening of his tent in the heat of the day. The word for “the day” is hayom, which can also mean, “today” – in other words, the right now. The word for heat, khom, can also mean “warmth.” So, in this sense, khom hayom could mean “the warmth of Presence.” If you want to pierce through the separateness of things to the underlying Divine unity, open your heart to this moment. Warmly invite Reality to be as it is, and then when you act to change things, do it from a place of inviting change, rather than forcing. Even in those rare times when you do have to force something, you can still do it from a place of love rather than resistance and anger. Just like when you abruptly grab a child away from the danger of a precipice or an oncoming car – externally there might be a violent forcing quality, but of course you’re not angry at the child, you just have to act swiftly and effectively. If you have the right kavanah, the right attitude that arises from Presence rather than resistance, then your action toward change will flow from the Oneness, and will be an expression of the Oneness, even when there’s conflict. That’s why Avraham can argue with God, and yet the argument itself is an expression of God, because Avraham is arguing that God should be more compassionate, and yet elsewhere in the Torah, Moses calls God El Rakhum v’Hanun, erekh apayim – Compassionate and Gracious God, slow to anger…
Last week we chanted some words that come from the first blessing before the Sh’ma. The words were, Or Hadash Ta’ir – Shine a New Light, pointing to the quality of fresh aliveness that emerges when you are present. Now let’s look at some words from the second blessing of the Sh’ma: “V’ha’eir eineinu b’toratekha, v’dabek libeinu b’mitzvotekha – Enlighten our eyes in Your Torah, attach our hearts to Your commandments.”
The two pieces of this phrase express the paradox we explored earlier: V’ha’eir eineinu b’toratekha – Enlighten our eyes in Your Torah, meaning, open us to “see” the Oneness in everything, to see everything as an expression of the Divine. This is expressed in the hospitality of Avraham, and hinted at by the words we looked at earlier: Vayisa einav vayar – and he raised his eyes and saw. Avraham sits in the opening of his tent, a master of hospitality, and so he is able to see, vayar, the Divine in everything. This is also the root of the name of this parsha, Vayeira.
But the second part says, v’dabek libeinu b’mitzvotekha – attach our hearts to Your commandments. What are the commandments? They are actions we take to bring more kindness into the world. Externally, Reality can manifest as chaos and suffering. But as Reality becomes conscious through us, we are “commanded,” in a sense, to manifest compassion, so that the Divine qualities of Rakhum v’Hanun, erekh apayim – Compassionate and Gracious, slow to anger, reveals Itself through us.
So, as we chant, V’ha’eir eineinu – Enlighten our eyes, relax into a passive acceptance of all that is. You can open your hands, palms us, to express this attitude. Then, when we chant v’dabek libeinu –attach our hearts, evoke within yourself the feeling of wanting to bring light into the world, of wanting to bring relief from suffering, and help bring more love into the world. For this you can bring your hands into prayer pose, palms together in front of your heart. So, V’ha’eir eineinu – acceptance of all that arises, palms open, then v’dabek libeinu – may I do kindness in the world, in my relationships, with everyone I meet, palms together.
Audio for Streaming or Download:
V’ha’eir Aineinu, V’dabek Libeinu
Enlighten Our Eyes, Attach Our Hearts.