Greetings friends! On this Shabbat Va'eira, the "Sabbath of Appearing," may we become more deeply aware of what is appearing to us right now – the particular form that Reality is now taking.
I'll be live-streaming a special ceremony for Tu Bish'vat – the "New Year of the Trees" on Tuesday night, January 30. This "seder" will be a mystical journey of awakening through the Tree of Life. Check it out!
Scroll down for this week's video and more written teachings. Good Shabliss!
reb brian yosef
When Moses complains that he can't confront Pharaoh due to his "sealed lips," Hashem responds with the strange words: "N'tatikha Elokim L'faro – I give you, a God, to Pharaoh!"
What does this mean?
There is a dimension of your being that transcends all your problems, all your reactions, all your conditioning. It transcends your thoughts, your opinions, your goals, your hopes, and your fears. Every experience you have arises within It, and disappears back into it. It is a vast, free, wellspring of peace, healing and renewal, regardless of what happens in your experience.
When we are unconscious of this vast dimension of being, we tend to identify with the content of our experience; we feel that our thoughts, our feelings, and our bodies are "me." That's the Pharaoh; it's the "me" that wants to control things, that seeks approval, that judges.
But when you remember the awareness within which everything in your experience appears and disappears, then you know your own Divinity – your own absolute freedom from the tyranny of ego. Then, there can be a tremendous sense of gratitude – N'tatikha Elohim L'faro – I give you, a God, to Pharaoh!
Your own Being is not separate from or other than God, and that's the most supreme Gift; though it's an even greater gift to know it! As it says (Pirkei Avot 3:18): "Beloved are human beings, for they are created embodiments of the Divine. But they are extra beloved in that it is made known to them that they are embodiments of the Divine!"
The Plague- Parshat Va'eira
This week’s reading begins the onslaught of plagues against Pharaoh and Egypt. Appropriately, the other day I went into the bathroom to find the toilet teaming with huge ants- darting with lightning speed along the outside and inside of the bowl. A plague of ants!
I flushed the toilet- hundreds were sucked down the pipe in seconds… only to make room for hundreds more which miraculously emerged from under the rim. Ah… the wildlife of Costa Rica!
Not sure what to do, I glanced around the bathroom, when a movement caught my eye outside the window. It looked like a woody stick was caught in some cobwebs behind the window screen, but this stick was moving. I looked closer- it was a “stick bug”- a huge locust-like insect camouflaged like a stick. It had gotten caught in a nest of old webs.
I went out around the house to the window in order to free the entangled stick bug. I used a real stick to twirl the webby strands like spaghetti. The stick bug struggled free and leaped onto an adjacent boulder sticking out of the earth. (That boulder’s new name is Mt. Sinai.)
For me, those old webs were mere feeble threads, easily overcome with minimal effort. But to the stick bug, they formed an unbreakable prison.
So too with those psychological webs that ensnare the soul!
From the outside, it’s easy to see how a person can get free- they just have to stop thinking a certain way, or stop doing a certain habit. But from within the mind of the person who’s caught, it can seem impossible. That’s why it can be so incredibly helpful to have someone else- a teacher, coach or friend- to give you feedback and perspective.
There’s a story in Talmud about this idea:
Rabbi Yohanan was a great miracle-worker and healer. When he visited a sick person, he would ask, “Are these afflictions dear to you?”
They would then answer, “Neither they nor their reward.” Then he would take them by hand and they’d be instantly healed.
One day, Rabbi Yohanan fell sick. Rabbi Hanina went to visit him and asked, “Are these afflictions dear to you?”
Answered Rabbi Yokhanan, “Neither they nor their reward.”
Then, just as Rabbi Yohanan had done for so many others, Rabbi Hanina offered his hand and healed Rabbi Yohanan.
The Talmud then asks, why did Rabbi Yohanan need Rabbi Hanina’s help? Let him heal himself! It then answers its own question:
“Ayn havush matir atzmo mibeit ha’asurim-
“A prisoner cannot release himself from prison.”
Just as a prisoner needs someone else to get free, so too the right person can help liberate you, spiritually speaking.
And yet, if someone gives you the perspective you need to get free from the thought-webs of your own mind, then that means there must be a part of yourself that’s already free. Otherwise, it would be impossible to see beyond your limited perspective and you’d be stuck forever. The part that “sees” was never stuck in the first place.
As the traditional morning blessing says,
“Barukh Atah Adonai Eloheinu Melekh HaOlam, shelo asani oved-
“Blessed are You, Divine Being, our own Divinity, who has not made me a slave…”
Now matter how stuck you get, your essential identity is free from that web of thoughts and personal stories that the “me” gets caught in. In fact, the “me” and the “web” are the actually the same thing. But your essential identity, beyond the “me,” is always free.
Of course, when you’re stuck, you’re not living in your essential identity; you’re resisting it. In this week’s reading, Moses too resists freedom, complaining that he can’t possibly confront Pharaoh:
“Behold, I have sealed lips- how is Pharaoh going to listen to me?”(Ex. 6:30)
But Hashem reassures Moses in an incredibly surprising way-
“Re’eh- n’tatikha Elokim l’Paro-
“See! I have made you God (Elohim) to Pharaoh...”
Moses is God? What does this mean?
But the key is in the first word- “Re’eh- See!”
That which sees, the awareness that looks through your eyes, is the master over all the other forces within. It is the God within- your essential identity. If you don’t know that, you identify with the other forces- with feelings, with thoughts, with memories, with ideas- all those webs of the personality, of “Pharaoh.”
But as soon as you “hear” the Divine command to see (meaning, "be aware") then the exodus begins, and your essential identity starts to awaken.
But not only is your awareness the master over your personality- it’s even deeper than that. There’s a hint of this at the very beginning of the parsha (Ex. 6:2):
“Elohim said to Moses, ‘I am YHVH.’”
The first divine name, Elohim, means the divine personality. It’s the deity. The second Name, the unpronounceable Y-H-V-H, is far more expansive, meaning Existence Itself, not a divine being merely within existence.
The message here is that your essential identity is not something separate from the rest of Existence. Your essential identity is Existence, waking up as you, yet completely beyond “you.”
The awakening of your essential identity beyond your personality is actually something very simple. And while it may take years of learning and practice for this awakening to stabilize completely (if ever), it takes no time at all to shift into an awakened state, at least temporarily. In fact, lots of learning and practice can sometimes get in the way of it, if your learning and practice become part of your ego- if they become strands in the web of your mind-created identity.
But, crack open your heart and you naturally and effortlessly slip from the webs and step onto the rock of Sinai for yourself.
One year, Rabbi Levi Yitzhak held the Passover Seder so perfectly and devoutly, that every word and ritual glowed with holiness and secret significance. The next morning, while he sat in his room joyful and proud, a Voice came to him:
“More pleasing to Me than your seder is that of Hayim the water-carrier.”
The rabbi asked around about the man whose name he had heard, but no one knew who he was. So, some of his disciples went off to search for him.
At the outskirts of the city in a poor neighborhood, they found the hovel of Hayim the water-carrier. They knocked on the door and a woman answered:
“Yes, my husband is Hayim the water-carrier, but he drank a lot yesterday and he’s sleeping it off now. If you try and wake him you’ll find he won’t even be able to move.”
They went in anyway and shook him. He just blinked and tried to turn over and go back to sleep, but they wouldn’t give up. They pulled him out of bed, carried him on their shoulders to their rebbe’s house, and sat him up in a chair.
Reb Levi Yitzhak leaned toward him and asked, “Reb Hayim dear heart, what kavanos (mystical intentions) were in your heart when you gathered the humitz (leavened foods)?”
The water-carrier looked at him dully, shook his head and replied, “Master, I just looked around and gathered it together.”
The astonished tzaddik continued his questioning- “And what kavanah did you have in mind when you burned it?”
The man pondered, looked distressed, and said hesitatingly, “Master, I forgot to burn it, and now I remember- it’s still lying on the shelf.”
“Hmm,” the rabbi puzzled, “And tell me, Reb Hayim, how did you celebrate the seder?”
Then something seemed to light up in the eyes of the man, and he replied in humble tones-
“Rabbi, I’ll tell you the truth. You see, I’ve always heard that it’s forbidden to drink brandy on the eight days of Pesakh, so yesterday morning I drank enough to last me all eight days, and I got tired and fell asleep.
“Then my wife woke me in the evening and said, ‘why don’t you celebrate the seder like other Jews?’
“‘What do you want from me?’ I said, ‘I am an ignorant man, son of an ignorant man, and I don’t know what to do and what not to do.’
“Still, I went and sat down to the table, where she had placed matzos and eggs. Broken hearted, I began to sing a wordless melody. My wife joined me, and we sang together mournfully, pouring out our hearts.
“I cried, ‘Ribono Shel Olam- Master of the World! You brought our ancestors out of Egypt to freedom- will you make us free too?’
“As we sang, something started to change inside me. The burden of my life- my troubles- my fears- none of it seemed to matter anymore. I looked around- everything seemed to glow with the most beautiful light. My wife could see it too. We felt as though we were tasting true freedom- as though we were coming out of Egypt.
“So the two of us sat and sang and drank and rejoiced. Then I got tired, lay down, and fell back asleep.”
On this Shabbos Va’eira, the Sabbath of Appearing, may we learn to not fall back asleep from the Divine when She appears. Instead, may we bring our wakefulness into connection with everyone we meet. May the world be transformed in the image of our Divine potential, bringing an end to all the unnecessary plagues we unconsciously create for ourselves and for the earth, speedily in our day- Moshiakh Akhshav!
Seeing the Seeing
In this week’s parshah, Moses is reluctant to accept his mission of leading the people out of slavery in Egypt. G-d reassures Moses in an incredibly surprising way- “Re’eh, n’tatikha Elokim l’Paro- See! I have made you G-d to Pharaoh...” (Ex. 7:1)
Moses is G-d? What does this mean? But the key is in the first word- “Re’eh- See!”
That which sees, the awareness that looks through your eyes, is the master over all other forces within. If you don’t know that, you identify with the other forces- with feelings, with thoughts, with memories, with ideas- all those elements of the personality, of the Pharaoh. The Pharaoh within is that bundle of stuff that feels like “me”. As long as awareness is asleep to the truth, that it need not be a slave to “me”, Pharaoh reigns.
But as soon as you listen to the Divine message- “See!”-
you are free. You don’t have to subscribe to certain ideas, you don’t have to change anything first, you just have to see. The awareness that sees is free the moment it stops buying into the story of bondage.
How is this freedom possible? There is a hint at the very beginning of the parshah (6:2): “Elokim said to Moses, ‘I am Y-H-V-H’”. The first Divine Name, Elokim, means the Divine personality. It is a deity. The second Name, the unpronounceable Y-H-V-H, is far more expansive, meaning existence Itself, not some Divine being within existence.
The message here is that your awareness at the root of your personality, the spiritual "entity" of consciousness, is not separate from the rest of Existence. It is Existence, waking up as you, yet completely beyond “you”. To know this is freedom. It is G-d “taking you out of Egypt”, out of the constriction of being separate, a slave to the narrative that the mind is constantly churning out if unchecked.
This Shabbos, may we slow down, open and see this gift of freedom that is being offered to us now and always- barukh Hashem, amein v’amein!
Sign up for Free Meditation and Updates Here.
Join One Month Free and Livestream Weekly Meditation Workshops. Learn More and Sign Up Here.