When it comes to the spiritual practices of meditation and prayer, you might practice for a while without getting any compelling result. But if you continue to practice, you will find something that you can only get through putting in that daily effort.
Some say that what you find comes into you from the outside. It is pictured as a transcendent Light that flows into your being from the Ain Sof- the Infinite. Others say that the Light is your own nature; that it comes from within you.
But these explanations are simply maps which come from the practices themselves: when you pray, it makes sense to think of the Light as given from the outside. When you meditate, it makes sense to think of It as coming from within.
The Hassidic text called the Tanya talks of these two ways of seeing in terms of two kinds of love. The first kind of love happens when you experience the Divine as your very own life force. Since people naturally love their own life, seeing God as your own life force means that you love God just as you love your own life.
The second kind of love happens when you experience God as your parent. The Tanya talks about the example of certain children who love their parents so much, they are willing to sacrifice their lives for their parents.
The first type of love is non-dual; God is not something separate from your own being. The second type is dualistic; God is separate from me, even possibly negating me if I sacrifice my life.
Which one is higher?
You might think the non-dual one is higher, that it is more authentic to see yourself as not separate from the Divine. However, the Tanya says otherwise:
When you see the God within, there is a pleasure, a spiritual bliss that comes with being in touch with your own inner Divinity. But if you see God as separate, and you are willing to give up your very life for God, that is far more transcendent and selfless.
Last night I was having a conversation with my sister-in-law, and she was saying that she understood the traditional Jewish idea that mothers are exempt from time-bound mitzvot, because mothering can be all consuming. Being a mother is not necessarily good for you. It is in fact a fire of suffering- the lack of sleep, the constant neediness of the child. But, she said, it is a suffering of love, a fire of love.
Her example made me think of the Tanya’s idea of the dualistic, self sacrificing love, except it was inverted- rather than the rare child that would sacrifice its life for the parent, this was the very common example of the parent who is constantly sacrificing her life for the child.
Which brings us to this week’s reading, Parshat Tazria. It opens, “…ki tazria v’yalda zakhar- when a woman conceives and gives birth to a son- v’tamah shivat yamim- she is ritually un-fit for seven days- kimei nidah dotah titma- like the days of her menstrual separation, she is ritually un-fit… b’khol kodesh, lo tiga- she shouldn’t touch any holy thing- v’el hamikdash lo tavo- and into the holy she shall not come…”
It is talking about how a woman who gives birth should not touch sacred things or come into the temple for a certain period of time. Let’s look more deeply at what this is talking about:
The word for “holy” is kodesh, which means separate. However, it means a special kind of separate. It doesn’t mean separate as distant or removed, but rather central and exclusive. For example, where is the holiest place? It is the very center of the temple, in a special room where the priest goes once per year to be in a special intimacy with God.
Similarly, the intimacy of marriage is also a “holy of holies”. It is holy in its unique togetherness, holy because of the closeness that happens there. So kodesh doesn’t exactly mean separation, but really means “separation from all separation”. It means the separateness of being the most close.
The menstrual period is considered a time of nidah, which also means “separation”. During this time there is traditionally no sexual intimacy, no kodesh, no “separation-from-all-separation”.
Nidah, therefore, really means “separation-from-the-separation-from all-separation”.
These two states, kodesh and nidah, really parallel the two kinds of love- love of the Divine as your own self (kodesh) and love of the Divine as your own parent- or, as many of us have experienced, as your own child (nidah).
Seen in this way, the opening of the parsha is really describing these two kinds of love and service. The new mother is in a state of nidah because she is not concerned with the experience of Divinity in her own being; she is completely at the service of the newborn. This is itself a swing of the pendulum because she just gave birth- and what could be more Godly than giving birth? Her own body just created another living being. She is a Goddess- a Creator. And now she swings from Goddess to servant, burning in the painful love of motherhood.
But this does not- and cannot- go on forever. She is in the higher and selfless nidah-like state only for a short time. Then she must return to connection with the kodesh. She must do that, because to be only in the selfless service of another would be self-destructive, and therefore destructive to the baby as well.
In one way or another, life brings us between these poles- sometimes being an eved Hashem- a servant of God, humbly giving of ourselves, not “getting” anything from it. Other times, we are b’tzelem Elohim, manifestations of the Divine, enjoying the renewal and bliss of the Divine energy that is our essence.
May the dual practice of meditation and prayer help us all to more deeply realize this paradox of Being God and being servants of God; may we fall into this Shabbos as a child falls into her mother’s arms. And, may all mothers find the time and support to renew in the bliss if the kodesh, and may we all give that support when it is needed! Amein, Selah!
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