רְאֵ֗ה אָנֹכִ֛י נֹתֵ֥ן לִפְנֵיכֶ֖ם הַיּ֑וֹם בְּרָכָ֖ה וּקְלָלָֽה
“See, I set before you today blessing and curse”
This is the message to us in every moment: life is both blessing and curse, pleasure and pain, sweetness and bitterness, fullness and loss.
אֶֽת־הַבְּרָכָ֑ה אֲשֶׁ֣ר תִּשְׁמְע֗וּ אֶל־מִצְות֙ ... אֲשֶׁ֧ר אָנֹכִ֛י מְצַוֶּ֥ה אֶתְכֶ֖ם הַיּֽוֹם וְהַקְּלָלָ֗ה אִם־לֹ֤א תִשְׁמְעוּ֙
“Blessing, if you listen to the mitzvot … that I command you today, and curse, if you do not listen…”
Both blessing and curse are ever-present features of outer experience. Nevertheless, there is an inner potential for either blessing or curse in how we relate to our outer experience:
“If you listen… today” – that is, if you can be present with both blessing and curse, receiving it as mitzvah, as commandment, and surrendering to the truth of your actual experience, then you can notice: beyond the sorrow and joy, there is a blessedness that comes from simple openness to the moment – a blessedness which is awareness itself, which is knowing yourself as this awareness. Then, even the curses are like blessings, because through awareness of the curses, you can come to know yourself as blessedness.
“And curse, if you do not listen” – that is, if we don’t receive the present moment as it is, with its mixture of blessing and curse, we forfeit the deeper blessedness which is our birthright and our nature.
וְסַרְתֶּ֣ם מִן־הַדֶּ֔רֶךְ אֲשֶׁ֧ר אָנֹכִ֛י מְצַוֶּ֥ה אֶתְכֶ֖ם הַיּ֑וֹם
“but turn away from the path that I command you today…”
The path is always present before us, if we would turn toward it rather than resist it.
לָלֶ֗כֶת אַחֲרֵ֛י אֱלֹהִ֥ים אֲחֵרִ֖ים אֲשֶׁ֥ר לֹֽא־יְדַעְתֶּֽם –
“and run after other gods, whom you have not known...”
When we turn away from the present moment, “running” in our minds after the blessings we want, or running away from the curses we don’t want, we sacrifice the Real for the imaginary, worshiping the idols of thought and ignoring ever-present Reality. Then, even the blessings can be like curses – taken for granted, missed meetings with Reality.
So, embrace life as it is: blessing and curse, pleasure and pain, sweetness and bitterness, fullness and loss, and uncover the deeper blessedness of Being – the blessedness which is not at all separate from the vast openness of awareness that you are:
וְשָׂמַחְתָּ֞ לִפְנֵ֣י ׀ יְהוָ֣ה אֱלֹהֶ֗יךָ
“And you shall rejoice before Reality, your own Divinity…”
Free Guided Meditation Here.
More on Re'eh ...
The Finger – Parshat Re'eh
8/8/2018 0 Comments
One time, when my wife's parents were visiting, we went out for a big family dinner. After we ordered, we waited and waited for the food to come, but nothing came. After about a half hour or so, the family started to get restless and irritated. Eventually one of us called the waiter over to ask what's going on.
"Yes, I'm so sorry!" said the waiter, "We're having a hard time in the kitchen, but it's coming soon, I promise!"
This happened over and over – he kept saying it was coming soon, it's about to come out, but it never came out. Finally, he came over again: "I'm so sorry – The chef chopped his finger off by accident, but I promise you the food is coming out in like two minutes – I promise!"
Oh my God! How horrible! But we kept waiting; ten minutes go by, fifteen minutes go by, still nothing. Finally our five-year-old girl says, "Do you think he chopped off his other finger?"
We've all had experiences like this, waiting and waiting for something. There's some expectation that's not getting fulfilled, and a feeling of irritation arises. Then, for most of us, there is a kind of inner separation occurs, a "turning away" from whatever the experience is, a "dis-ease" with the reality of the moment. I might describe it as the opposite of relaxing into a hot tub. It's the opposite of being really tired and lying down and drifting to sleep. It's the opposite of enjoying the moment. There's a dis-ease, a resistance, a sense of judgment that happens almost automatically in the presence of discomfort.
But, it's possible for discomfort to arise and not make the decision to disconnect. But to do that, we have to make another decision: to simply come close to the feeling that we're having – to be karov.
Then, miraculously, the discomfort becomes less significant, and the more significant thing is simply the energy of consciousness that's taking the form of the discomfort;because underneath the discomfort is your own life energy. It's your own consciousness.
Yes, consciousness can take the shape of irritation due to some expectation that's not being met. But when you come close to it – when you say, "Okay, I'm going to be Karov – intimate – with this feeling," then it's just as if you were to relax into a hot tub. That's the that's the profound shift.
To do this, it doesn't take much intellect; you just decide to do it. But there are also ways of thinking that can help us be karov. One way is summed up in the phrase, "Gam zu l'tovah- This is also for the good."
Once there was a king who had a trusted minister, and the minister would be with the king all the time and give him good advice.
One day, when the king was chopping some vegetables, he accidentally cut his finger really deeply with a knife. "Oh, how could I do that? I was paying such close attention!"
He calls his minister: "Can you explain to me how I did this? It seemed like the knife jumped out of my hand!"
"Gam zu l'tovah– this too is for the good!" said the minister.
"What do you mean?" yelled the king. "How could you say gam zu l'tovah? You're out of here! Send this guy to the dungeon!"
So the minister gets thrown in the dungeon. "Gam zu l'tovah," the minister said again.
A little while later, the king went on a hunt with his hunting companions. Suddenly, he catches a glimpse of a deer and starts swiftly chasing after it, going deep into the forest, away from all the other companions. The deer gets away, and the king is left all alone, lost in the forrest. Eventually he gets tired, so he ties up his horse, sits under a tree and dozes off.
A little while later, he hears some kind of weird sound. He wakes up to find a huge lion sniffing him. He doesn't know what to do. He's terrified! The lion's throat is growling as he sniffs. Suddenly, the lion draws back his head, makes a face and runs away.
"I can't believe it!" the king says to himself. He calls out for his companions. Eventually they find him, and they all return to the palace.
"I'll have to call back my minister from the dungeon to ask about this!"
So he calls back the minister and tells the whole story. The minister says, "Yes of course!Gam zu l'tovah! That's why you cut your finger. Just as you are the king, and when we serve you food it should always be unblemished, so too the king of the beasts wants unblemished food. When the lion realized you had this cut on your finger, he thought you were not fit for the king of the beasts, and so he left."
The King was impressed. "Very good!" he replied. "But what's so gam zu l'tovah about you getting thrown in the dungeon?"
"Well," said the minister, "of course you know that I'm always with you no matter what you're doing. So if you hadn't thrown me in the dungeon, I would have been with you hunting, and I would have been there with you under that tree. Since I don't have a cut of my finger, I would have gotten eaten by the lion!"
Can we frame the moment so that we can see the ultimate goodness that will come from unpleasant experiences? Can we relax into whatever the moment brings, so we can be unified with it, so we can be karov? In other words, can we choose happiness over misery?
This week's reading is Parshat Re'eh. Re'eh means "see," which is is a metaphor for understanding, for "getting it" – like in English, when someone says, "Oh I see."
“Re’eh anokhi notein lifneikhem hayom brakha uklalah-
"See- I place before you today blessing and curse.”
Right now, there is this choice: blessing or curse. And what are the conditions for blessing or curse? It says it right there:
Et habrakhah asher tishma’u el mitzvot- The blessing- that you listen!
Very interesting. If you want blessing, then tishma’u – listen! Meaning: be fully present, bekarov, with the fullness of your experience right now...
The Holodeck- Parshat Re'eh
8/31/2016 6 Comments
Back in the early nineties, there was an episode of Star Trek The Next Generation, in which Commander Data was attempting to learn the meaning of humor. Data was an android, so he had trouble understanding certain human characteristics such as humor and other emotions.
To practice his humor, he goes into the “Holodeck”- a place on the ship that creates virtual realities. The “Holodeck” gives him a comedy club scene with an audience, and Data gets on the stage to practice his stand up routine.
At first, Data is pleased because the audience roars with laughter at his jokes. But after some time, Data notices something is fishy. He begins to deliberately say things that are not funny at all, but the audience still laughs. Data realizes that the Holodeck computer is simply making the audience laugh at whatever he says. Disappointed, Data leaves the stage.
Now, why is Data disappointed?
Of course, it’s because his goal is not to simply experience an audience laughing at him. His goal is to get funnier. To do that, he needs a realistic, critical audience to get good feedback.
Spiritually speaking, it’s the same. We need the friction of a world with both blessings and curses in order to master the art of life.
What is your goal in this life?
If your goal is only for the world to give you what you want, you had better get a Holodeck. Then you can program it to do whatever you want it to do.
But if your goal is to master this life, then the world is perfectly calibrated for helping you do that!
And what does it mean to “master this life?”
There was once a farmer named Moishe, who owned many horses. But, after a series of unfortunate incidents, he lost all of his animals except for one old horse. One day, his last horse escaped, leaving Moishe with nothing.
The villagers came to console him: “Oy Moishe, we are so sorry. What great sin could you have committed to bring this curse upon yourself?”
Moishe replied, “Maybe curse, maybe blessing. We don’t know.”
Later that week, just before Shabbos, the horse returned- with an entire herd of wild horses! Moishe’s son was able to move all the wild horses into their fenced field. Instantly, Moishe was a rich man.
The villagers returned: “Oy Moishe! What a blessing! Surely you have done some great mitzvah to deserve such a reward!”
Moishe just said, “Maybe a blessing, maybe a curse! Who knows?”
After Shabbos, Moishe’s son began the task of breaking in the wild horses. While he was working a particularly feisty one, he was thrown and broke his leg.
Again the villagers came: “Oy Moishe, I guess those horses were not such a blessing after all! Now your only son is worthless! How will you get any work done? How could you have brought such a curse upon yourself?”
Moishe simply replied, “Well, we really don’t know… maybe it’s a curse, maybe it’s a blessing.”
The next day, some Russian soldiers came through the village, drafting all the young Jewish men into the army. But, Moishe’s son was spared on account of his broken leg.
Again the villagers came- “Oy Moishe! Hashem has surely blessed you by causing your son to break his leg!”
Where does it end?
Mastering life means getting free from the impulse to constantly judge everything.
Of course, it’s natural, and to a certain degree necessary, to judge. But if you are constantly blown around by the shifting winds of circumstance, compulsively judging everything that happens as either a blessing or a curse, isn’t that itself a curse?
This week’s reading begins with the words:
“Re’eh anokhi notein lifneikhem hayom brakha uklalah-
"See- I place before you today blessing and curse.”
“Today”- meaning now- there is the potential for either blessing or curse.
How to choose the blessing?
It goes on to say,
“Et habrakhah asher tishma’u el mitzvot-
"The blessing- that you listen to the commandments.”
There are three levels of meaning here in the word “mitzvot” or “commandments.”
First, this moment in which we find ourselves is itself a “commandment.” Meaning, it is what it is. It has authority. We surrender to this moment or we struggle in vain. This moment has already become what it is!
The second level of meaning is that “mitzvah” is related to the Aramaic word “tzavta” which means not “to command”, but “to connect”.
How do you connect deeply with someone? By listening to them!
So the image of “listening” to the "mitzvah" is a metaphor for connecting. When we “hear” what someone is saying, it means that we deeply connect with the speaker- “I really hear you, man!”
So if you want blessing and not curse, connect with hayom- this moment- be present to what is, regardless of whether it seems like a blessing or a curse to your mind or your heart.
Accept the blessing and the curse- that’s the blessing!
Prefer the blessing and not the curse- that’s the curse!
But in order to do that, you have to be aware of your situation:
“Re’eh- See- I place before you today blessing and curse.”
The sense of “hearing” is a metaphor for connecting, while the sense of “seeing” is a metaphor for understanding. We “see” that something is the case- “Oh, I see now!”
The automatic, unconscious impulse is to be like the villagers, stuck in the curse of judging blessings and curses. It’s only natural!
But to go beyond that, you need to be aware: Simply listen to the fullness of how it is. Let go of the judging mind.
Once you do that, you are free. Like Commander Data, you will be happy if the audience is not laughing at your jokes. That’s how you learn. Like the farmer, you will respond to each situation as it is, without the excess drama.
And that brings us to the third meaning of “mitzvot”- the plain meaning of “God’s commandments.”
When you free yourself from compulsive judgment, seeing the Whole, then you know you are not something separate from the Whole. Your actions flow from that Oneness, in service of the Whole- in service of God. Then, all your actions are truly mitzvot- acts of service to the One.
On this Shabbat Re’eh, the "Sabbath of Seeing," may we all “see” our Divine potential in this moment, to “hear” the Divine Voice as this moment, and to do blessing for each other moment by moment, uniting heaven and earth one step at a time.
See for Yourself! Parshat Re'eh
8/22/2014 0 Comments
This week’s Torah portion begins with the words: “Re’eh anokhi notein lifneikhem hayom brakha uklalah… See- I place before you today blessing and curse.” Today, now, in this moment, blessing and curse are both potentials. What is it that determines our choice? It goes on to to say, “et habrakhah asher tishma’u el mitzvot- the blessing, that you listen to the commandment… and the curse if you don’t listen…”.
Right in these first two sentences, two bodily senses are referenced- seeing and hearing. The senses are metaphors for an inner process; we “see” something is the case, meaning that we are aware of the situation. We “hear” what someone is saying, meaning that we understand the intention behind the words. In the case of these two verses, “seeing” and “hearing” refer to two levels of how to relate with this moment, with “today”.
First, we have to acknowlege the tremendous potential: this moment is pregnant with the potential for both blessing and curse. Without this basic awareness, there can be no conscious living. We are merely victims of our automatic perceptions and reactions. We are powerless. But it says, Re’eh- see for yourself! You and only you have the power to be the universe’ next move! You and only you have the power to actualize the potential of this moment. The power is in your hands.
So how to you actualize it? The blessing is if you “listen”. Listening means becoming inwardly still. It means making a space to notice how you are called to serve in this moment. What are you listening for? The “commandment”. What is the commanment? The “commandment” itself has two levels. On one hand, it is everything that is happening in this moment; reality, as it is, is the Divine voice as it speaks to you now. You first must be aware with openness and acceptance of what is, before you can respond. The second meaning of “commandment” is the Divine call as it is calling upon you. What is G-d asking of you in this moment? How do you become a channel of blessing? Only you can answer that question, but you don’t answer it by inventing it. You answer by opening to it. You answer with your uniqueness, yet your uniqueness is given to you; it is a gift.
May all beings awaken to the Divine potential of this and all moments, to give birth to heaven on earth, speedily in our day.