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The simple behaviorof the Patriarchs and the scholar
The 48 Ways: 32
Back to NatureChapter 6, Mishna 6
"Torah is greater than priesthood and kingship, for kingship is acquired with 30 qualities, priesthood is acquired with 24, whereas the Torah is acquired with 48 ways. These are: ... (32) loving uprightness..." This trait, "ohaiv es ha'maisharim", relates to the word "yashar" -- straight, referring to straight or upright behavior. A scholar is "straight". This does not simply mean he does not lie. There is something very straight and level, almost simplistic about his behavior. He is sincere and honest, he says what he means and means what he says, and he does not cover himself with layers of complexity or false airs. He is who he is. He does not attempt to project a false image -- or even to expend great efforts projecting a semi-accurate one. His concern is for truth and intellectual honesty alone, not image and popularity. People know just who he is and what he stands for -- and they usually admire him for it too. There is something very pure and wholesome -- almost childlike -- about the scholar's behavior. In spite of probably a keen, penetrating and deep-thinking mind, the scholar comes across as a very "plain", unsophisticated person. And as I heard R. Berel Wein once put it, "childish" we should attempt to outgrow (though few of us do); "childlike": we should only live our entire lives with such a clear and unsophisticated self-image and world view. We often find people who attempt to be -- or at least project themselves as -- complex and difficult-to-figure-out individuals. They possess all sorts of intrigue, moods, counter-moods, shades, and colors, and it would take a frustrated suitor a lifetime to figure them out. Such people seem to want to create an impression of depth and sophistication where it probably does not exist -- and likely where it is not even appropriate. The Torah does not really go for such behavior. Our forefather Jacob is described by the Torah as a "plain man" ("ish tahm") (Genesis 25:27) -- one who lacked entirely layers of deceit and deception. As the Sages put it, he was not adept at dishonesty and false imagery as his brother Esau -- who feigned a false righteous appearance before his father. Rather, his mouth and heart were one and the same. He said what he meant and meant what he said. He was who he was -- and he was content with that. He saw no need to embellish himself with false airs and images. As the Book of Genesis progresses, Jacob learns to contend with the wiles and wickedness of Laban, Esau and others -- and to return in kind. The Jew has long learned to be coy and cautious before his enemies, who -- as with the PA and UN of today -- claim peace and fairness when they mean anything but. Through such healthy skepticism Israel has survived until today. Ultimately, however, this was not the essence of Jacob, whom the Talmud refers to as the quintessential man of truth (Makkos 24a). If anything, we must view the Book of Genesis as Jacob's ultimate challenge: to maintain his own personal integrity when confronted with the guiles and cynicism of the outside world. And in this he would set the precedent for Jews in all generations, who would exist in a hostile and inhospitable exile, yet maintain their inner sanctuary within -- in their hearts, homes and synagogues. Jacob showed us the way with the honesty and simplicity he never veered from in all of his wanderings and tribulations, as he himself attested: "I have dwelt with Laban, yet I have fulfilled all the commandments" (Rashi to Genesis 32:5). We find likewise throughout Scripture that some of Israel's greatest individuals were equally simple and straightforward. Abraham and Isaac were known primarily for a single quality each: Abraham was the man of kindness and generosity while Isaac was the person of inner strength. They did not attempt to be a little bit of everything -- something different to everyone they met. They were pure and straightforward, clear on what they meant to accomplish in life and unwavering in their efforts. Similarly, many of Israel's greatest leaders, such as Moses and David, spent the earlier parts of their lives as shepherds. There are those who suggest that only one who proves himself caring of every errant lamb can lead a nation as well. This is no doubt true, but there is also something about the simplicity, the almost back-to-nature living of being a shepherd. Being alone on the land, becoming familiar with the terrain and geography as well as the behavior of the animals of one's care, spending time with oneself, all of these bring a certain self-awareness and inner harmony which cannot be easily achieved otherwise -- which our forefathers could have hardly achieved in the confusion and modernity of ancient Mesopotamia. In such rustic tranquility, these individuals became in touch with themselves; they saw who they were in simple, natural clarity. Likewise, many of the great Chassidic masters as well as other great Jews were unknowns (at least for the earlier part of their lives), posing as simple laborers while reaching out to and developing their inner selves in solitude. Perhaps today we are much more "complex" not because we are more advanced and sophisticated than our predecessors but because we are less. We are so bombarded with noise, confusion and external stimuli that we develop all sorts of interests and appetites -- some more worthwhile than others -- but they come from without, rather than within. What our forefathers and so many other great Jews taught us is that true self-awareness and fulfillment comes from within. If we from time to time withdraw to be with ourselves and to find out who we truly are, we will find the simplicity and uprightness which are the hallmark of the true Torah Jew. And in the process, we will find true contentment.
Sunday, May 22, 2011
Physical man and G-dly Love
Today's Tanya Lesson
Iyar 18, 5771 · May 22, 2011
Likutei Amarim, middle of Chapter 49
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ואיך יבא האדם החומרי למדה זו
But how can physical man attain this level? — of G‑dly love that nothing can obstruct.
לכך סידרו תחלה ברכת יוצר אור, ושם נאמר ונשנה באריכות ענין וסדר המלאכים העומדים ברום עולם
It is to this end, therefore, that the blessing of Yotzer Or was introduced to be recited first, for in this blessing there is stated and repeated at length — and this meditation must indeed be a lengthy one, taking into account all the specific details — the account and order of the angels “standing at the world’s summit,”
להודיע גדולתו של הקב״ה, איך שכולם בטלים לאורו יתברך, ומשמיעים ביראה כו׳ ומקדישים כו׳ ואומרים ביראה: קדוש כו׳, כלומר שהוא מובדל מהם ואינו מתלבש בהם בבחינת גילוי
in order to proclaim the greatness of the Holy One, blessed be He — how they are all nullified in His blessed light and “pronounce in fear...” “and sanctify...” G‑d’s Name, and “declare in fear, ‘Holy’,”... meaning1 by saying “Holy...” that He is apart from them, and does not clothe Himself in them in a revealed state,
אלא מלא כל הארץ כבודו, היא כנסת ישראל למעלה, וישראל למטה, כנ״ל
but where is G‑d revealed? — “The whole earth is full of His glory,” namely, the Community of Israel above i.e., Malchut of Atzilut, the source of Jewish souls, which is called “earth”, and Israel on this earth below, wherein Jews perform Torah and mitzvot, for which reason specifically is this world filled with His glory: it is here that G‑d clothes and reveals Himself, as has been explained earlier.
All the above refers to the comprehension of the supernal angels, the serafim, who are able to comprehend how G‑d is apart from them and that only the earth is charged with His glory.
וכן האופנים וחיות הקודש ברעש גדול וכו׳: ברוך כבוד ה׳ ממקומו, לפי שאין יודעים ומשיגים מקומו
So, too, we find related in the2 blessing of Yotzer Or, regarding other categories of angels, whose place is in a lower world than the serafim, and who are therefore unable to comprehend how G‑dliness is separate and apart, that “the ofanim and the holy chayyot with a mighty sound” declare:3 ‘Blessed be the glory of the L‑rd and may it be drawn down from its place,’" for they neither know, nor do they apprehend His place — the place from which G‑dliness is revealed, for which reason they say ”from its place,“ wherever that place may be,
וכמו שכתוב: כי הוא לבדו מרום וקדוש
as we say a few lines later, “For He alone is exalted and holy.”
The various degrees of nullification of these angels are thus spoken of in the first of the two blessings preceding the Shema. When a person meditates on this matter he will begin to understand G‑d’s greatness, for all the lofty angels are nullified to Him.
FOOTNOTES
1.
The Rebbe comments: The Alter Rebbe adds the word ”meaning“ in order to tell us that the declaration ”Holy“ does not mean here, as it does in other places, that notice is being given that the one spoken of is holy, or the like. For to make it known that someone is holy implies that the speaker is aware of and grasps the other’s holiness. (Likewise, regarding the Shunamite woman who called Elisha holy, the Gemara asks: ”How did she know?“)
Here, however, when the angels proclaim ”Holy“ the intent is the very opposite: they do not know Him, for He is Holy — i.e., separate, and apart from them.
(This incidentally deflects another possible question: Since the angels are in a state of self-nullification, how is it conceivable that they ”proclaim and announce“? According to the above, however, this may be understood: They ”proclaim and announce“ that they are nullified to G‑d, that He is separate and apart from them, and that they have no conception of Him.)
2.
In the passages preceding the Shema.
3.
Yechezkel 3:12.
Iyar 18, 5771 · May 22, 2011
Likutei Amarim, middle of Chapter 49
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ואיך יבא האדם החומרי למדה זו
But how can physical man attain this level? — of G‑dly love that nothing can obstruct.
לכך סידרו תחלה ברכת יוצר אור, ושם נאמר ונשנה באריכות ענין וסדר המלאכים העומדים ברום עולם
It is to this end, therefore, that the blessing of Yotzer Or was introduced to be recited first, for in this blessing there is stated and repeated at length — and this meditation must indeed be a lengthy one, taking into account all the specific details — the account and order of the angels “standing at the world’s summit,”
להודיע גדולתו של הקב״ה, איך שכולם בטלים לאורו יתברך, ומשמיעים ביראה כו׳ ומקדישים כו׳ ואומרים ביראה: קדוש כו׳, כלומר שהוא מובדל מהם ואינו מתלבש בהם בבחינת גילוי
in order to proclaim the greatness of the Holy One, blessed be He — how they are all nullified in His blessed light and “pronounce in fear...” “and sanctify...” G‑d’s Name, and “declare in fear, ‘Holy’,”... meaning1 by saying “Holy...” that He is apart from them, and does not clothe Himself in them in a revealed state,
אלא מלא כל הארץ כבודו, היא כנסת ישראל למעלה, וישראל למטה, כנ״ל
but where is G‑d revealed? — “The whole earth is full of His glory,” namely, the Community of Israel above i.e., Malchut of Atzilut, the source of Jewish souls, which is called “earth”, and Israel on this earth below, wherein Jews perform Torah and mitzvot, for which reason specifically is this world filled with His glory: it is here that G‑d clothes and reveals Himself, as has been explained earlier.
All the above refers to the comprehension of the supernal angels, the serafim, who are able to comprehend how G‑d is apart from them and that only the earth is charged with His glory.
וכן האופנים וחיות הקודש ברעש גדול וכו׳: ברוך כבוד ה׳ ממקומו, לפי שאין יודעים ומשיגים מקומו
So, too, we find related in the2 blessing of Yotzer Or, regarding other categories of angels, whose place is in a lower world than the serafim, and who are therefore unable to comprehend how G‑dliness is separate and apart, that “the ofanim and the holy chayyot with a mighty sound” declare:3 ‘Blessed be the glory of the L‑rd and may it be drawn down from its place,’" for they neither know, nor do they apprehend His place — the place from which G‑dliness is revealed, for which reason they say ”from its place,“ wherever that place may be,
וכמו שכתוב: כי הוא לבדו מרום וקדוש
as we say a few lines later, “For He alone is exalted and holy.”
The various degrees of nullification of these angels are thus spoken of in the first of the two blessings preceding the Shema. When a person meditates on this matter he will begin to understand G‑d’s greatness, for all the lofty angels are nullified to Him.
FOOTNOTES
1.
The Rebbe comments: The Alter Rebbe adds the word ”meaning“ in order to tell us that the declaration ”Holy“ does not mean here, as it does in other places, that notice is being given that the one spoken of is holy, or the like. For to make it known that someone is holy implies that the speaker is aware of and grasps the other’s holiness. (Likewise, regarding the Shunamite woman who called Elisha holy, the Gemara asks: ”How did she know?“)
Here, however, when the angels proclaim ”Holy“ the intent is the very opposite: they do not know Him, for He is Holy — i.e., separate, and apart from them.
(This incidentally deflects another possible question: Since the angels are in a state of self-nullification, how is it conceivable that they ”proclaim and announce“? According to the above, however, this may be understood: They ”proclaim and announce“ that they are nullified to G‑d, that He is separate and apart from them, and that they have no conception of Him.)
2.
In the passages preceding the Shema.
3.
Yechezkel 3:12.
THE NORTH KOREAN ATTACK
Tirone's coverage of the North Korean attack on South Korea in March 2010.
All relevant nation members of the UN reacted to condemn the attack and urge a diplomatic or non military solution to this threat to regional and world stability, and this is a standard commenable reaction. Is it feasible ? . Yes, and practical. Tensions have been growing since North Korea sunk the South Korea warship Cheonan . This incident is underexplained and probably involves the Noth Korean perception of danger of attack from the South engendering a preemptive act on their part. Diplomacy is probably perceived by the global community as a deterant necessary to the escalation of the conflict.North Korea has revealed plans for uranium enrichment to escalate their nuclear capbility and to initiate a nuclear ams race, so is my conclusion. A diplomatic solution is ideal,but nuclear disarmament by diplomatic means such as the non proliferation treaty of the past might be untenable. Many nations such as China,the US and Russia having nuclear capability might view a new nonproliferation treaty as a reluctant measure in that they would be concerned to be armed in the event of nuclear retaliation, and in the event of nuclear blackmail by North Korea as a necessary self defense measure. They would with justification be concerned with how to monitor compliance with such a treaty. These are ever present tensions of nuclear bearing nations preventng entry into a nuclear nonproliferation treaty.Also the role of the Security Council would be hampered by the nuclear black mail issue that emerges onto the world scene as stated in Techau's comment in the article. China's diplomatic role would be non essential, in my view, in that extracting concessions by blackmail by the North Koreans acknowledge the full advent of China into the equation despite their stance of blackmail which they are acting out in any event.The crux of the matter is the ever present tensions which might prevent and could conceivably prevent etry into a non proliferation treaty.
REFERENCE
http://www.businessweek.com/news/2010-11-23/north-korea-s-belligerent-bombing-of-south-rebuked.html
All relevant nation members of the UN reacted to condemn the attack and urge a diplomatic or non military solution to this threat to regional and world stability, and this is a standard commenable reaction. Is it feasible ? . Yes, and practical. Tensions have been growing since North Korea sunk the South Korea warship Cheonan . This incident is underexplained and probably involves the Noth Korean perception of danger of attack from the South engendering a preemptive act on their part. Diplomacy is probably perceived by the global community as a deterant necessary to the escalation of the conflict.North Korea has revealed plans for uranium enrichment to escalate their nuclear capbility and to initiate a nuclear ams race, so is my conclusion. A diplomatic solution is ideal,but nuclear disarmament by diplomatic means such as the non proliferation treaty of the past might be untenable. Many nations such as China,the US and Russia having nuclear capability might view a new nonproliferation treaty as a reluctant measure in that they would be concerned to be armed in the event of nuclear retaliation, and in the event of nuclear blackmail by North Korea as a necessary self defense measure. They would with justification be concerned with how to monitor compliance with such a treaty. These are ever present tensions of nuclear bearing nations preventng entry into a nuclear nonproliferation treaty.Also the role of the Security Council would be hampered by the nuclear black mail issue that emerges onto the world scene as stated in Techau's comment in the article. China's diplomatic role would be non essential, in my view, in that extracting concessions by blackmail by the North Koreans acknowledge the full advent of China into the equation despite their stance of blackmail which they are acting out in any event.The crux of the matter is the ever present tensions which might prevent and could conceivably prevent etry into a non proliferation treaty.
REFERENCE
http://www.businessweek.com/news/2010-11-23/north-korea-s-belligerent-bombing-of-south-rebuked.html
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