Parshah Summary – P’sha
The parshah opens with Hashem seeming to reward Aaron’s grandson, Pinhas, for a murderous act of zealotry. In the midst of a plague caused by an idolatrous orgy between the Israelite men and Midianite women, a prince from the tribe of Shimon named Zimri, along with his partner, a Midianite princess named Cozbi, is killed by Pinhas at the end of the last parshah. Ironically, Pinhas reward is that he receives God’s Brit Shalom – “Covenant of Peace.”
In preparation for war with the Midianites, a census is then taken of men eligible for battle between the ages of twenty and sixty, numbering 601,730. Moses is then instructed on how the Land is to be divided by lottery among the tribes and families of Israel. The five daughters of Tzelofhad come forward and petition Moses that they be granted the portion of land belonging to their father, who died without sons; Hashem accepts their claim and incorporates it into the Torah’s laws of inheritance. Next, Moses is told to ascend a hill and view the Land, after which he will die, a consequence of striking the rock to draw forth water. Moses then empowers Joshua to succeed him by placing his hands upon him, which is the origin of s’miha, the ordination of rabbis and other Jewish spiritual leaders today. The parshah then concludes with a detailed list of the daily offerings, along with the additional (Musaf) offerings brought on Shabbat, Rosh Hodesh (first of the month), and the festivals of Pesakh, Shavuot, Rosh Hashanah, Yom Kippur, Sukkot and Sh’mini Atzeret.
Torah of Awakening | Jewish Meditation Teaching
:צַ֚ו אֶת־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָֽמַרְתָּ֖ אֲלֵהֶ֑ם אֶת־קָרְבָּנִ֨י לַחְמִ֜י לְאִשַּׁ֗י רֵ֚יחַ נִֽיחֹחִ֔י תִּשְׁמְר֕וּ לְהַקְרִ֥יב לִ֖י בְּמֽוֹעֲדֽוֹ Command the children of Israel and say to them, “My offerings, My food for My fires, My satisfying aroma, you shall take care to offer Me in its special time… - Bamidbar (Numbers) 28:2; Parshat Pinhas
There are two different kinds of discomfort: the first is like when you stub your toe. It happens suddenly, and once it happens, you are going to feel pain; there is no choice involved. The pain is most intense right away, and then the discomfort gradually decreases over time. The second is like when someone is talking at you when you want to be doing something else; you can get away any time you choose, but you don’t, probably because you don’t want to be impolite. In this case, the discomfort increases over time.
To be conscious in the presence of either of these forms of discomfort, they require two different responses. The first requires simple acceptance; there is no way to escape the intense pain once you stub your toe. This is also true for other kinds of discomfort, such as chronic pain; we can take steps to alleviate it, but in the moment that it is present, we either accept it or we add the pain of emotional resistance on top of the physical pain. The second requires conscious choice about when to stay in the discomfort (and keep listening to the person talk at you), and when to walk away (gracefully of course, and with a kind word). And yet, we often confuse these two situations. We can trick ourselves into thinking we’re “trapped” by someone talking at us, and not realize that we have a choice. When we finally escape, we might be angry: “How could they keep talking at me like that! How insensitive!” And yet, we could have left any time; we don’t take responsibility for the power that is ours, and instead blame someone outside ourselves for our experience. Or, we lament and complain about some discomfort that we can’t control, when the only true path is to simply accept it; it has already happened, we have no control – so why be in conflict with it? קָרְבָּנִ֨י לַחְמִ֜י לְאִשַּׁ֗י – My offerings, My food for My fires… When we draw our awareness into our discomfort, it becomes “food” for our awareness, because awareness is strengthened by being present with whatever we tend to resist – this is a key aspect of meditation. There is a hint in the word for “My offering” – קָרְבָּנִי korbani, which is a form of the root קרב koof-reish-bet, which means “close,” “intimate,” “interior,” or “on the inside.” The practice is to bring our awareness into intimate connection with the discomfort. The magic is that even though you are being aware of something unpleasant, the attitude of openness ultimately transmutes emotional discomfort into connection with the Divine, with Reality, with our own innermost being, which are all ultimately the same thing. רֵיחַ נִֽיחֹחִי reiakh nihohi – “pleasing aroma…” In the second type of discomfort, which comes from situations which we do have the power to change, there is a “sweetness” when we claim our own power, make a conscious choice, and not blame others. בְּמֽוֹעֲדֽוֹ b’mo-ado – “in its special time…” Our response to these different kinds of discomfort must be done in their proper times – meaning, our response has to be in alignment with the reality of our situation. Is it time to simply accept, or is it time to act? Notice the inner tendency to lean away from your own power, or to lean into resisting what has already happened. The key is being aware of what we’re doing; then we can simply lean in the other direction, and come back into balance. Once, when Reb Yisrael of Rizhyn was sitting casually with his hasidim and smoking his pipe, one of them asked, “Rebbe, please tell, me – how can I truly serve Hashem?” “How should I know?” he replied, “But I'll tell you: once there were two friends who broke the law and were brought before the king. The king was fond of them and wanted to acquit them, but he couldn’t just let them off the hook completely without appearing weak. So, the king had a tight rope extended over a deep pit. He told the friends, ‘If you can get to the other side of the pit on the tightrope, you can go free.’ The first set his foot on the rope and quickly scampered across. The second called to his friend, ‘How did you do it?’ ‘How should I know?’ said the first, ‘But I’ll tell you – when I started to fall toward one side, I just leaned a little to the other side...’”
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Parshah Summary – P’sha
The parshah opens with king Balak, ruler of Mo’av, sending messengers to request that the sorcerer/prophet Bilam curse the Children of Israel. After several refusals, explaining that he can only do what God allows him to do, Bilam receives Divine permission to meet the king, but that he should only say the words that God puts in his mouth. So, he sets out to meet king Balak. On the road, Bilam’s donkey sees an angel blocking their way and veers off the road, pressing Bilam’s leg against a wall. Bilam beats the donkey with a stick, after which the donkey magically speaks to him. Bilam then sees the impeding angel, who again tells him to go, but that he should only say the words that God tells him to say. When Bilam arrives, Balak takes him to a high place in view of the Israelite camps. Three times, from three different vantage points, Bilam pronounces blessings instead of curses, and also prophesies about the end of the days and the Messianic Era. Later, the Moabites and Midianites try a different tactic – the women seduce the Israelite men and entice them to worship an idol called Baal Peor, which causes a plague to break out against the Children of Israel. When a certain Israelite man publicly takes a Midianite princess into a tent, Pinhas kills them both, stopping the plague.
Torah of Awakening | Jewish Meditation Teaching
כְּגַנֹּ֖ת עֲלֵ֣י נָהָ֑ר…כַּאֲרָזִ֖ים עֲלֵי־מָֽיִם׃ יִֽזַּל־מַ֙יִם֙ מִדָּ֣לְיָ֔ו וְזַרְע֖וֹ בְּמַ֣יִם רַבִּ֑ים... Like gardens by a river… like cedars by water, their boughs drip with moisture, their roots have abundant water… –BaMidbar (Numbers) 24:6
Rabbi Akiva would often quote the verse from Prophets:
מִקְוֵ֤ה יִשְׂרָאֵל֙ יְהֹוָ֔ה – Hashem is the mikveh (Waters of Immersion) of Israel… - Yirm’yahu (Jeremiah) 17:13 Menahem Mendel of Kotzk, “Kotzker Rebbe,” would elaborate: “The mikveh only purifies the soul if one is wholly immersed, so that not a hair is showing. That is how we should be immersed in God.” Water is such a powerful metaphor for consciousness because it is so fundamental – not only is it an essential nutrient that makes up about 70% of our bodies, but it is also the medium through which our bodies are cleansed both inwardly and outwardly. Similarly, just as our bodies are made primarily out of water, on the level of consciousness, we are fundamentally made out of awareness. And just as our physical bodies become polluted and must be regularly purified with the help of water, so too we are affected by every experience – everything that happens to us, every emotion we feel, every thought that arises. We are, in a sense, like sponges, absorbing the energies of all that we experience, constantly. Fortunately, just like a sponge can be cleaned water, so too we can get “clean” from every experience with the help of awareness. Whatever we experience, no matter how intense, traumatic, or disappointing, is ultimately not who we really are; it is like the schmutz in a sponge that can be cleansed from our consciousness if we know how to rinse, squeeze, and rinse again. And, if we don’t immerse frequently in the waters of awareness, then just like a sponge, we can dry out. The dried-out sponge can neither absorb anything new nor can it be distinguished from all the dried-on garbage within it. Similarly, when we become “dried out,” our belief systems are frozen; we can’t see anything new, but rather we perceive everything through the screen of our preconceptions. The inner pollution of negativity becomes indistinguishable from who we are. But no matter how dried out and encrusted we might become, just like the sponge, soak in the water of awareness and the life comes back. If you’re really dried out, it might take some time for the water to penetrate. But once it does, you will know, because all that stuff you thought was you will start rinsing away. מַה־טֹּ֥בוּ אֹהָלֶ֖יךָ יַעֲקֹ֑ב מִשְׁכְּנֹתֶ֖יךָ יִשְׂרָאֵֽל׃ – Mah Tovu! How good are your tents, O Jacob, Your dwellings, O Israel! - Numbers 24:5 In the story of Jacob, his brother Esau wants to kill him for stealing the blessing of the first born from their father Isaac. Jacob runs away and embarks on a journey of transformation, culminating in his wrestling with an angel who gives him the name Israel. “Jacob” and “Israel,” then, are the “before” and “after” of spiritual transformation. At first you may be practicing – meditating, davening, learning – but you still feel like a dried-out sponge, because the “waters” haven’t penetrated yet. That’s אֹהָלֶ֖יךָ יַעֲקֹ֑ב ohalekha Ya’akov – the “tents of Jacob” – because you’re sitting and working in the “tent” of goal-oriented practice. But eventually, the water breaks through and you get soaked. At that point, just like a sponge, you still can get dirty again and again, but you know the dirt isn’t you; you know how to get clean. Then, you can bring that “moisture” of consciousness out of the tent and into your life – that’s מִשְׁכְּנֹתֶ֖יךָ יִשְׂרָאֵֽל mishkanotekha Yisrael – the “dwellings of Israel,” because wherever you go, you can bring with you that Indwelling Presence, that Shekhinah. How do we do that? הִגִּ֥יד לְךָ֛ אָדָ֖ם מַה־טּ֑וֹב וּמָֽה־יְה–וָ֞ה דּוֹרֵ֣שׁ מִמְּךָ֗ You have been told, O human, Mah tov, what is good, and what Hashem requires of you! - Haftora for Parshat Balak from Micah 6 The essence of all spiritual teachings about how to live is not unique, and it’s not something we don’t already know intuitively. And yet, we often need to be reminded; that is the purpose of these spiritual teachings, to tell us what we already know, but are prone to forget. כִּ֣י אִם־עֲשׂ֤וֹת מִשְׁפָּט֙ וְאַ֣הֲבַת חֶ֔סֶד וְהַצְנֵ֥עַ לֶ֖כֶת עִם־אֱלֹהֶֽיךָ׃ Only to do justice and to love kindness, and to walk humbly with your God… On the inner level, עֲשׂ֤וֹת מִשְׁפָּט֙ asot mishpat – “doing justice” means giving your attention fully to all moments, not “favoring” some experiences over others, just as a judge would hear all testimonies and not take bribes… But it doesn’t end with awareness; וְאַ֣הֲבַת חֶ֔סֶד ahavat hesed – “love of kindness” means then speaking and acting your from the heart, as an expression of empathy, generosity and benevolence. But, don’t then hold on to an idea of how your words and actions are received: וְהַצְנֵ֥עַ לֶ֖כֶת עִם־אֱלֹהֶֽיךָ v’hatzneia lekhet im Elohekha – “and to walk humbly with your God” means being aware that you are not in control, being aware of the limits of your own understanding, and living through your faith, trusting in The Mystery – that is meditation. In this way, may the blessing of Bilam be fulfilled, that we immerse and drink frequently from the “waters” of consciousness, and express those life giving “waters” in all our ways.
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Parshah Summary – P’sha
The parshah opens with Moses receiving the enigmatic laws of the “red cow,” the פָרָה אֲדֻמּה parah adumah, whose ashes are used to purify a person who has been contaminated by contact with a dead body. The name of the parshah, Hukat, is a form of the word חוֹק hok, which means “decree” or “statute.” The hok referred to here is this opening passage about burning the red cow and making a magic purification potion from its ashes. Due to the particularly obscure and bizarre nature of this practice, the rabbis came to see the word חוֹק hok to refer to any of the mitzvot that don’t seem to make rational sense. Next, after forty years of journeying through the desert, the people of Israel arrive in the wilderness of Zin. Miriam dies, and the people thirst for water. Hashem tells Moses to speak to a rock and that water will emerge from it. Moses gets angry at the rebellious Israelites and instead strikes the rock with his staff. Water issues forth, but Moses is told that neither he nor Aaron will enter the Promised Land. Aaron dies at Hor Hahar and his son Elazar becomes the Kohein Gadol (High Priest). After yet another eruption of discontent from the people, venomous snakes attack the Israelite camp. Moses makes an image of serpent out of brass and mounts it upon a pole, after which all who gaze upon the brass serpent are healed. The people then sing a song in honor of the miraculous well which, in the merit of Miriam, had provided them water in the desert over their forty year journey, and of which the water from the rock was yet another manifestation. Moses then leads the people in battles against the Emorite kings Sikhon and Og (who seek to prevent Israel’s passage through their territory), and conquers their lands, which lie east of the Jordan.
Torah of Awakening | Jewish Meditation Teaching
וַיְדַבֵּ֣ר יְהֹ–וָ֔ה אֶל־מֹשֶׁ֥ה וְאֶֽל־אַהֲרֹ֖ן לֵאמֹֽר׃ זֹ֚את חֻקַּ֣ת הַתּוֹרָ֔ה אֲשֶׁר־צִוָּ֥ה יְהֹ–וָ֖ה לֵאמֹ֑ר דַּבֵּ֣ר אֶל־בְּנֵ֣י יִשְׂרָאֵ֗ל וְיִקְח֣וּ אֵלֶ֩יךָ֩ פָרָ֨ה אֲדֻמָּ֜ה תְּמִימָ֗ה אֲשֶׁ֤ר אֵֽין־בָּהּ֙ מ֔וּם אֲשֶׁ֛ר לֹא־עָלָ֥ה עָלֶ֖יהָ עֹֽל׃ Hashem spoke to Moses and Aaron, saying: This is the decree of the Torah that Hashem has commanded, saying: “Speak to the Children of Israel, that they should bring you a red cow without blemish, in which there is no defect and on which no yoke has been laid..”. -BaMidbar (Numbers) 19:1, 2 Parshat Hukat
לֹא־אָמ֥וּת כִּֽי־אֶחְיֶ֑ה וַ֝אֲסַפֵּ֗ר מַעֲשֵׂ֥י יָֽהּ׃
I shall not die but live and proclaim the works of the YAH! - Psalm 118:17 Rabbi Yitzhak of Vorki taught on this verse: “In order to really live, a person must imagine that they are on the verge of dying, and accept their own death. And when they do so, they discover not that they are about to die, but that now they can truly live.” This teaching of Reb Yitzhak is the polar opposite of the advice we receive from Dylan Thomas: Do not go gentle into that good night, Old age should burn and rave at close of day; Rage, rage against the dying of the light… Surrender vs. Resistance – which is the proper path? The answer, perhaps, is dependent on how we understand “death.” וְיִקְח֣וּ אֵלֶ֩יךָ֩ פָרָ֨ה אֲדֻמָּ֜ה – they should bring you a red cow… Rabbi Mordechai Yosef (a.k.a. the Ishbitzer) taught that the red cow, the פָרָה אֲדֻמּה para adumah, represents death: it is a living creature that is completely burned up, it is red, the color of the blood that bleeds out of a slaughtered animal, as well as the fire that destroys the form of the animal. But, “Death” is also a metaphor; it represents the past, that which is no longer present; the past is over already; it is dead: הַנֹּגֵ֥עַ בְּמֵ֖ת לְכׇל־נֶ֣פֶשׁ אָדָ֑ם וְטָמֵ֖א שִׁבְעַ֥ת יָמִֽים׃ – Those who touch the corpse of any human being shall be tamei (ritually impure) for seven days. - BaMidbar (Numbers) 19:11. The state of being טָמֵא tamai, “ritually impure” represents anger or resentment about something from the past: “Rage, rage against the dying of the light…” This is because feelings of negativity and judgment about something that has already happened keep us stuck; they are an expression of resistance. That “holding on” is the טומאה tuma – the quality that makes one unfit for engagement with the sacred, which is by its nature a function of Presence. This is why the symbol of death, the פָרָה אֲדֻמּה para adumah, cures one from the טומאה tuma, the contamination of death: to be cured from our resistance, we must accept whatever we resist; we must embrace it. And so, paradoxically, it is in embracing the past that we let go of the past, because being “stuck” means holding on to an idea of how it should have been. When we accept what has been, we are “soaked with the ashes of the red cow,” so to speak – we can let go of it. Then we become, once again, טָהוֹר tahor – purified from that clinging, that holding on, so that we can come fully into the present, into the sacred dimension of simply Being. How do we do that? How can we accept whatever we are resisting, so that we may let go of it? In other words, what are the “ashes of the red cow” we can use today? There’s a Hebrew cipher known as אתבש Atbash, in which each Hebrew letter is connected with another Hebrew letter, so that the first letter, א alef, gets connected with the last letter, ת tav. The second letter, ב bet, gets connected with the second to last letter, ש shin, and so on. In this way, we can substitute letters in words to come up with new words. According to Kabbalah, words that are connected through אתבש Atbash have a connection in meaning as well. An אתבש Atbash substitution on the word טָהוֹר tahor hints at an answer to this question of surrender: טָהוֹר tahor means a state of being spiritually whole and pure. Through אתבש Atbash we can substitute a נ nun for the ט tet, making nahor. Rearrange the letters, and you have וְרִנָה v’rinah – “and song.” This is exactly the power of song and music in general – to transform negativity and resistance not necessarily by turning away from it, but by turning into it. Why? Because music makes it feel good to feel bad – hence the blues, as well as a lot of mournful Jewish liturgy, the krekh of the clarinet in Klezmer music, and a thousand other examples. This is the miracle of music – it makes it feel good to feel bad – it transforms negativity without negating it, allowing us to accept and even embrace whatever it is we are resisting. And out of that “letting go” naturally grows the recognition that there is only One Reality – not “me,” on one hand, and that “thing I am judging,” on the other, there is just What Is – there is just Hashem – Reality, Being, God. As Rebbe Nachman said, “The most direct means for attaching yourself to God is through music and song. Even if you can't sing well, sing. Sing to yourself. Sing in the privacy of your home, but sing.” But why? How does music work anyway? זֹ֚את חֻקַּ֣ת הַתּוֹרָ֔ה אֲשֶׁר־צִוָּ֥ה יְהֹ–וָ֖ה... – This is the decree of the Torah that Hashem has commanded… In other words, the power of music is the great חוֹק hok, the mysterious decree of Reality, that this enigma has the power to bring us deeply into the depths of meditation and open to the Wholeness that we are. In this Shabbat Hukat – the Sabbath of the Mystery – may we remember to use our voices in to bring us more deeply into our meditation and into sacred space of Presence: “Even if you can't sing well, sing. Sing to yourself. Sing in the privacy of your home, but sing.”
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Parshah Summary – P’sha
A Levite named Korach, together with Dathan, Abiram and 250 rebels, incites a mutiny against Moses, challenging his leadership and his granting of the kehunah (priesthood) to Aaron and his sons. Moses instructs the rebels to offer special incense in the morning, and that Hashem will make the truth known. The next day, the rebels offer incense in their fire pans. The earth opens up and swallows their tents and families, and a fire consumes those with the incense. The people rise up and complain bitterly about the deaths of the rebels, and a plague then begins to move through the entire community. Aaron stops the plague by offering his own incense. Moses instructs a chief from each tribe to bring their staves, and Aaron’s staff miraculously blossoms and brings forth almonds, showing that he is the chosen one for the kahuna. Finally, Hashem instructs the Children of Israel in a number of offerings which they are to bring from each crop of grain, wine and oil, as well as all firstborn sheep, cattle, and other specified gifts, to the kohanim (priests). Among the offerings, the “Covenant of Salt” is mentioned, which is the origin of dipping the Challah in salt at the Shabbat table today.
Torah of Awakening | Jewish Meditation Teaching
וַיִּֽקָּהֲל֞וּ עַל־מֹשֶׁ֣ה וְעַֽל־אַהֲרֹ֗ן וַיֹּאמְר֣וּ אֲלֵהֶם֮ רַב־לָכֶם֒ כִּ֤י כָל־הָֽעֵדָה֙ כֻּלָּ֣ם קְדֹשִׁ֔ים וּבְתוֹכָ֖ם יְי וּמַדּ֥וּעַ תִּֽתְנַשְּׂא֖וּ עַל־קְהַ֥ל יְיְ׃ וַיִּשְׁמַ֣ע מֹשֶׁ֔ה וַיִּפֹּ֖ל עַל־פָּנָֽיו׃ And they gathered against Moses and Aaron and said to them. “You make much of yourselves! For all the community – all of them are holy, and the Divine is among them all! Why do you exalt yourselves above the community of Hashem?” When Moses heard this, he fell on his face. -BaMidbar (Numbers) 16:3, Parshat Korakh
An opponent of the Hassidic movement once came to the Alter Rebbe – Rabbi Sheur Zalman – to attack him with accusations of pride: “You claim to be a holy man – a leader of hasidim – but look how you sit alone in your study, separate from the people – and with an attendant at your door, shielding you and only admitting them one by one according to your command – how fancy of you! Isn’t that arrogance? Who do you think you are?”
The tzaddik put down his head, resting it in his arms, as one does during the penitential Takhanun prayer. After a few minutes, he lifted his head and spoke: “The expression the Torah uses for ‘leaders of the people’ is רָאשֵׁ֖י אַלְפֵ֥י יִשְׂרָאֵֽל – heads of the thousands of Israel (Bamidbar [Numbers] 1:16), from which we learn that our leaders are known as ‘heads.’ Now it is true, the head and the body are joined together, and neither can exist without the other. Nevertheless, they are clothed separately and differently. Why is this? Because the head must be distinct from the body, just as the ‘heads’ of any generation must be distinct from the people.” The questioner was impressed with the answer and went on his way. But the Rebbe’s little son (who would eventually be known as Reb Dov Bear of Lubavitch), had a different question for his father. “Abba, in order to give that answer, there was no need to rest your head in your arms. Why didn’t you give him the answer immediately?” The Alter Rebbe replied, “In Parshat Korakh, when Korakh and his followers incited mutiny against Moses and Aaron and accused them of abusing their power as leaders, we read that Korakh accused Moses with these words: וּמַדּ֥וּעַ תִּֽתְנַשְּׂא֖וּ עַל־קְהַ֥ל יְיְ – Why do you exalt yourselves above the community of Hashem?’ Then we read, וַיִּשְׁמַ֣ע מֹשֶׁ֔ה וַיִּפֹּ֖ל עַל־פָּנָֽיו – Moses heard, and fell on his face.’ “Only after he fell on his face did Moses give his answer to Korakh. The same question could be asked there; why did Moses have to fall on his face first, before answering? But Moses suspected that perhaps there was some truth to the accusation; perhaps there was a bit of ego involved in his leadership, so he had to go inside himself and search inwardly to see if there was any truth there. After searching within, he was able to see that the accusation was false, as the Torah itself says: וְהָאִ֥ישׁ מֹשֶׁ֖ה עָנָ֣ו מְאֹ֑ד מִכֹּל֙ הָֽאָדָ֔ם אֲשֶׁ֖ר עַל־פְּנֵ֥י הָאֲדָמָֽה. Moses was exceedingly humble, more than anyone on the face of the earth. - Bamidbar [Numbers] 12:3 “Only then was he was able to respond to the accusation with clarity. A similar thing happened with me here today.” The Alter Rebbe’s description of the head in relation to the body – essentially connected, yet also separate – is not just a metaphor for a leader in relation to the people, but also for consciousness in relation to the mind. Just as the attendant shields the rebbe from his clamoring disciples, admitting them one by one according to the wishes of the rebbe, so too we need to be the “attendants” of our own minds, admitting our thoughts one by one, as they need to be dealt with. In this way, our consciousness can be free and not be besieged by our thoughts. But when you practice attending to your own mind, it sometimes happens that the mind rebels, like Korakh: “What makes you so great that you get to call all the shots? All of us thoughts are holy too!” Thoughts will come with incredible urgency, accusing you of being negligent, of being disconnected, of being arrogant, whatever. And even though Moshe Rabbeinu and the Alter Rebbe may find no trace of ego within themselves, most people will find at least a little. For many, cleansing oneself inwardly from ego is a daily task. That’s why there is the practice referred to in the story of Nefilat Apayim – “Falling on the Face” – that happens in the weekday Takhanun prayer. The practice is to lower the head and rest it on the arm in a gesture of humility and introspection, while looking inside oneself, admitting one’s faults and prayerfully asking for forgiveness. But whether you use the traditional words or not, you can take some moments in your day for introspection – for discovering any faults, misdeeds or arrogance. Express regret prayerfully, and let your heart be cracked open so that the arrogance can be released. In fact, the Alter Rebbe himself recommended doing this for short periods of self-reflection and purification. But, he emphasizes that this practice should be brief, after which you return to a positive state of joy and gratitude. But to do this, you first need to have sovereignty over your own mind, so that your self-reflection does its job and then subsides, without turning into obsessive rumination: לַכֹּ֖ל זְמָ֑ן וְעֵ֥ת לְכׇל־חֵ֖פֶץ תַּ֥חַת הַשָּׁמָֽיִם׃ For everything there is a season, a time for all things under the heavens… עֵ֤ת לִבְכּוֹת֙ וְעֵ֣ת לִשְׂח֔וֹק עֵ֥ת סְפ֖וֹד וְעֵ֥ת רְקֽוֹד׃ A time for weeping and a time for laughing; A time for wailing and a time for dancing... - Kohelet (Ecclesiastes) 3:1,4 The process by which we gain sovereignty over our minds, of course, is meditation. Through meditation, not only can we gain clarity to perceive within ourselves when it is a “time for weeping” and when it is a “time for laughing,” but to the degree we are able to relax our compulsive thinking, the innate intelligence within our consciousness can naturally guide us into the appropriate חֵ֖פֶץ hefetz, the appropriate experience, for this זְמָ֑ן zman, this moment. Interestingly, the dual qualities of humility, on one hand, and gratitude on the other, are both inherent in the sefirah of Hod, whose root can mean both surrender and giving thanks. May these dual qualities of Hod be alive and available to us, each in the right season, at the right time.
Read past teachings on Korakh HERE
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