Reb Pinkhas taught that r'shsayim, "wicked" people, are just as precious as righteous people. The rightous are like the palace of a prince, but the wicked are like little cottages in the country that the prince visits while traveling. Those little cottages accomplish what the palace cannot, as they give the prince a place to stay far from the palace home.
Similarly, when someone who is usually far from holiness, posessed by desires and negativity, turns from ego to the Divine, that person accomplishes something the righteous cannot: transformation.
Divine Light is like the sun; if you open the door a crack, it just flows in without judgment. It doesn't care if you deserve it or not! All that is necessary is opening the heart. But if you're embroiled in ego, you might need an ice pick to break open the heart. The ice pick is teshuvah, prayers of admitting that you made a mistake, prayers asking for forgiveness....
Why Did I Wake Up Lonely? Parshat Nasso
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One night we were woken up around 1:00 AM when our two-year old daughter wandered into our bedroom and cried, “Why did I wake up lonely?”
I think she meant to ask why she woke up alone, not lonely. But, I realized, this can be a concern for many people on the Path- “If I wake up spiritually, will I be lonely?”
Put another way- “If I awaken to a new level of consciousness, will I still be able to relate to people? Will I feel all alone if I let go of all the games and dramas that I am used to playing out with people?”
It’s true, there is an aspect of waking up that requires aloneness, but not necessarily loneliness.
On the inner level, there has to be a willingness to let go of your addiction to thinking. As long as the mind is constantly generating a stream of thought, the world will appear as a projection of your thought. Let go of your stream of thinking, and you open to the Divine Presence that is your own awareness, seeing Its own glory and unity in everything.
This happens when your consciousness fully stands alone, not seduced by the compulsive narratives of the mind.
This week’s reading, Parshat Nasso, is the finale for describing the construction of the Mishkan- the sanctuary of the Divine Presence. In preparation for the Mishkan becoming activated, the Israelites are told to expel anyone who is a tzaru’a, a zav, or who is tamei lanafesh.
All three of these terms have to do with bodily things that many people would consider to be kind of gross. Metaphorically, they are related to ways that our thoughts, speech and actions can keep us unconscious and in “exile” from the Presence.
“Tzaru’a” means someone with a particular skin affliction, and is associated with the sin of lashon hara- gossip and slander. Since the skin is the boundary of a person but also the place of intimate connection with others, this mythic disease is an expression of relationships getting tarnished through destructive speech.
“Zav” means some kind of bodily emission and is associated with sexuality. Metaphorically, the outward emission represents the way thoughts of sexuality can be a kind of “reaching” or “grasping” for gratification, a loss of vital energy and presence.
These two represent the polarity of unconsciousness-
“Tzaru’a” is negativity, and “Zav” is wanting, grasping, neediness. Both of these lead to an absence of Presence in the body, which brings us to the third one: “Tamei Lanefesh” means spiritually contaminated by a corpse.
To the degree that you become seduced by the energies of “I hate” and “I want,” your body is temporarily dead to the Presence that is not separate from your own Being. In order for your body to become a sanctuary again, these forces and the thoughts they produce must be “expelled from the camp” in a sense.
You must stand alone from them- let go of your resistance, and you will come to know your inner Wholeness. Once you know your inner Wholeness, you can let go of your wanting as well. It's enough to be with what is.
Rabbi David Novaodok would say-
“Why is it that people don’t have what they want? It’s because they don’t want what they have. If they wanted only what they have, they would have what they want!”
On this Shabbat Nasso, the Sabbath of Carrying, may we constantly carry with us the knowledge of letting go, so that we cease to carry the burdens of resistance and wanting. And in so doing, may the Presence that we are reveal Itself ever more deeply, making our bodies into temples of the Presence.