Category: chassidus

Hidden Presence

parashas insights: Yisro 5782

“Search for the L-rd and His might, continually seek His countenance.”

– Psalm 105:4

G-d’s presence in this world (olam hazeh) is hidden. Yet, He yearns that we seek for Him. Our seeking is more than a hide-and-seek game; to seek G-d also includes preparing ourselves for the encounter, when we find Him. For, His “supernal holiness” (Zohar 3, 297a) may only fill a vessel that has emptied itself in surrender to G-d’s will. Thus, through sanctification, our lives may be sanctified as a preparation for encountering G-d’s Presence.

How may our lives be sanctified? Traditionally, our lives are sanctified through observance of the commandments. “Blessed are You, L-rd, our G-d, King of the Universe, Who has sanctified us with His commandments…” Moreover, because the Torah and G-d are one, His light is revealed within the world through the observance of mitzvos (commandments). If divine light is brought into the world through our positive actions in this world, then we ourselves are a light unto the world (Isaiah 42:6). So, as we are sanctified through the observance of mitzvos, the world also receives the positive benefit of our observance.

In this week’s Torah reading, parashas Yisro, B’nei Yisrael assembles at the base of Mount Sinai. Moses is given a set of instructions, in order that the Children of Israel may prepare themselves: “And the L-RD said unto Moses: ‘Go unto the people, and sanctify them today and tomorrow” (Exodus 19:10, JPS 1917 Tanach). This is in preparation for the third day, when the L-RD will descend upon Mt. Sinai (Exodus 19:11). “O L-RD, bow Thy heavens, and come down; touch the mountains, that they may smoke” (Psalms 144:5, JPS).

How is it possible for H’Shem to descend on Sinai? Only inasmuch that the heavens were stretched like a bow, so that H’Shem could be simultaneously in Shomayim, and on the top of Mt. Sinai (Mechilta). Yet, this may also be explained through the metaphorical language of tzimtzum: that He descended on Sinai by way of the many levels of contractions, between heaven and earth, until His Presence, hidden within the cloud (Exodus 19:9), revealed itself to Moshe, while from the vantage point of the people, all that could be seen was the thunder, lightning, and smoke (Exodus 19:18, 20:15).

G-d’s Presence in the World

TANYA Insights: 11 Shevat (leap year) 5782

“By the word of the L-RD were the heavens made; and all the hosts of them by the breath of His mouth. ”– Psalm 33:6, JPS 1917 Tanach

A Chassidic perspective emphasizes the need for the continual maintenance of the universe – G-d’s Creation – through His will that constantly maintains the existence of the world. Without His continual presence as the force that sustains the world, the world would cease to exist. In reading today’s passage from the TANYA, I thought how this idea can be compared to an event in this week’s Torah reading. Namely, when “Moses held out his arm over the sea, and at daybreak the sea returned to its normal state” (Exodus 14:27, JPS 1985 Tanach).

Inasmuch that “the sea returned to its normal state,” this connotes the understanding that the normal laws of gravity were restored to the sea. For, two towering walls of water had formed a corridor for B’nei Yisrael to cross through the Sea of Reeds, to be safely ensconced on the other shore. As the Egyptians pursued the Children of Israel, these walls collapsed upon them, drowning Pharaoh and his army in the sea. The restoration to natural law, and the subsequent collapse of the sea walls was signaled by Moshe’s act of holding “his arm over the sea.”

At that point H’Shem relinquished His influence over gravity, thus causing the sea to be restored to its original natural state. The TANYA passage relates how that if H’Shem caused His Will to cease from maintaining the Universe, all would return to its former state of nothingness, before the beginning of time. Clearly, the example given above is a more comprehensible occurrence, whereas, mankind can hardly conceive of the world ceasing to exist. It would be like a computer without electricity – blank screen.

Metaphorically, this should help us to better appreciate the presence of G-d in the world, that animates all spheres of life, plant, animal and human, as well as inanimate objects such as stones, precious metals, and the different layers of the earth, not to mention the artistic beauty of the skies, especially at sunrise and sunset. Shiveesee H’Shem l’negdi tamid – I am ever mindful of the L-RD’s presence (Psalm 16:8).

motzei Shabbos: parashas Vayechi 5782

havdallah service
parashas Insight on prayer

How to combat two impediments to prayer:

1). arrogance & pride, 2). sin & negative thoughts.

note: based on the teachings of Nachman of Breslov, and his contemporary student, Mohorosh.(Lekutei Mohoron, Part 1, Lesson 97; The Inner Stream: Insights on the Parsha of the Week)

the antidote to arrogance and pride: sur meira (avoid evil) – Self-Abnegation (Bitul)

“For G-d has made me forget all my toil an all of my father’s household.” – Genesis 41:51

the antidote to sin and negative thoughts: asei tov (do good) – Holy Thoughts in prayer

“For G-d has made me fruitful in the land of my suffering.” – Genesis 41:52

Wisdom of the Ages

shiur for parashas Toldos 5782

“Isaac dug anew the wells which had been dug in the days of his father Abraham and which the Philistines had stopped up after Abraham’s death; and he gave them the same names that his father had given them.” – Genesis 26:18, JPS 1985 Tanach

The passing on of traditions from generation to generation, ad infinitum, until Malchus Elokim (the Kingdom of G-d), takes a precedent in our lives, beyond compare, ushering in the Messianic Age. These are the wells of wisdom re-dug, figuratively speaking, in every generation, from where the living waters may be drawn every day, as a fresh supply of life-sustaining spiritual truths.

Each pious individual of the succeeding generations will – H’Shem willing – make an effort like Isaac “to return and dig to the aspect of ‘a well of living water’ through many types of intelligences and great and concealed counsels” (Me’or Einayim, sefaria.org). Thus, Isaac, who re-dug his father Abraham’s wells, that had been stopped up by the Philistines, serves as an example, on a symbolic level for us.