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Awakening Messiah

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AriseIn each one glows a spark of Moses. He is our teacher. A teacher’s job is to open a small window for the inner knowledge to pour down into the conscious mind.

How do you awaken Moses? By waking yourself.
How do you awaken yourself? By finding someone in whom Moses is awake.

Only the awakened can waken others.

Rabbi Tzvi Freeman
“Moses Inside”
Chabad.org

In Judaism, none like Moses has ever appeared upon the earth again; a man who spoke to God “face-to-face”. In Christianity, only one person has appeared who is greater than Moses:

When Jesus came to the region of Caesarea Philippi, he asked his disciples, “Who do people say the Son of Man is?”

They replied, “Some say John the Baptist; others say Elijah; and still others, Jeremiah or one of the prophets.”

“But what about you?” he asked. “Who do you say I am?”

Simon Peter answered, “You are the Messiah, the Son of the living God.” –Matthew 16:13-16

If we extend Rabbi Freeman’s statement into the life of a Christian, what can we say? Perhaps the clue is in a commentary from this week’s Torah Portion Balak:

The Torah portion Balak relates how Balak, king of Moav, hired the prophet Bilam to curse the Jewish people. G-d, however, frustrated the king’s scheme and caused Bilam to utter praises and blessings of the Jewish people.

Among Bilam’s words of praise and blessing, we find the following: “I see him [Israel] from the peak of flintrocks, and gaze upon him from the heights; it is a nation dwelling alone, entirely dissimilar to other nations.”

In explaining the words: “I see him [Israel] from the peak of flintrocks,” Rashi comments: “I gaze upon their beginnings and their roots, and see them braced and as strong as these flintrocks and rocky heights, on account of their Patriarchs and Matriarchs.” Bilam’s statement was thus allegorical.

The true power of a Jew lies not in his physical might but in his spiritual prowess, particularly his power of mesirus nefesh , a submission to the Divine that is so profound that he is willing to lay down his life if necessary for the realization of G-d’s will. The soul that possesses the power of mesirus nefesh is referred to as “the peak of flintrocks.” This power emanates from a Jew’s mighty, firm and immutable faith in G-d, a faith so powerful that a Jew will offer his very life in order not to renounce G-d.

The Alter Rebbe thus explains that the power to act with mesirus nefesh is a byproduct of G-d’s shining within every Jewish soul, for mesirus nefesh flies in the face of nature; a living creature doesn’t do things that cause its own negation.

-Based on the teachings of the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson for Torah Portion Balak
“A View from Above”
Chabad.org

This fits very well with what Rabbi Freeman wrote earlier and illustrates that strength comes from the presence of the Divine within each individual and within the community as a whole. We see something similar in the writings of Paul:

I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want. I can do all this through him who gives me strength. –Philippians 4:12-13

Among his many blessings upon the Children of Israel, Balaam prophesied the coming of the Messiah (Numbers 24:17-19). This is a hope that both the Jewish people and Christianity looks to, though each with a different understanding:

In writing about Moshiach (Messiah), the Rambam states in his Code of Law, Yad HaChazakah : “Whoever does not believe in him or does not await his coming, denies not only [the statements of] the other prophets, but also [those of] the Torah and of Moshe, our teacher, for the Torah attests to his coming, stating: ‘And the L-rd your G-d will bring back your captivity and have compassion upon you.’

-Based on the teachings of the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson for Torah Portion Balak
“The Prophecies of Bilam”
Chabad.org

Arise and ShineWe see that failing to have faith in the coming of the Messiah is failing to have faith in all the Prophets that came before him and indeed, the entire record of the actions of God among mankind. The twelfth of Rambam’s Thirteen Principles of Faith states this message clearly, and we are to make our trust and hope a centerpiece in our life of faith:

I believe with complete faith in the coming of the Messiah. And even though he may delay, nevertheless, every day I anticipate that he will come.

It is in that hope that Jews and Christians sustain themselves, regardless of hardship and the struggles of our lives. In addition to what we’ve read so far, Christians look to the following:

As it is written:

“For your sake we face death all day long;
we are considered as sheep to be slaughtered.”

No, in all these things we are more than conquerors through him who loved us. For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord. –Romans 8:36-39 (quoting Psalm 44:22)

Three times I pleaded with the Lord to take it away from me. But he said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Therefore I will boast all the more gladly about my weaknesses, so that Christ’s power may rest on me. That is why, for Christ’s sake, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong. –2 Corinthians 12:8-10

To awaken the Messiah within us, we must find someone in whom the Messiah is awake. If the Messiah is awake in you, awaken him in others. Make his power perfect.

Arise, shine, for your light has come,
and the glory of the LORD rises upon you. –Isaiah 60:1

Good Shabbos.

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Not in Heaven

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HeavenThe Torah is not in heaven [i.e. though the Torah is of heavenly origin, it was given to human beings to interpret and apply].

from The Hasidic Tale
by Gedalyah Nigal
pp 148-9

This small snippet from Nigal’s book touches on something I’ve been pondering for quite some time. It’s a concept that’s common in Judaism but almost completely escapes Christianity, including many of the Jewish and non-Jewish believers of Jesus as the Jewish Messiah commonly referred to as “Messianic”. Here’s another example with more detail:

As a result of testimony by R’ Yehoshua b. Zeiruz, Rebbe ruled that fruits and vegetables which grow in Beis Shan were exempt from terumah and ma’aser gifts. Rebbe’s extended family members rose up against his ruling, and they wondered how he could release the obligation for tithing from items grown in Beis Shan, an area which his ancestors had deemed to be obligated in these halachos. Rebbe responded and said that this was an area of halacha which his ancestors had left for Rebbe to rule and to thereby be credited with this decision. Rebbe illustrated that a similar scenario is recorded in Tanach, where we are told that King Chizkiyahu ground up the copper snake made by Moshe Rabeinu to alleviate a devastating plague that threatened the nation. Later, this copper image was abused by the people, as they began to offer incense to it for idolatrous purposes. This is why Chizkiyahu had it destroyed. The Gemara notes that it is wonderous to think that this image which was being used for idolatrous purposes was not destroyed much earlier. Why would Assa and Yehoshafat, both righteous kings, not have destroyed this statue earlier? Rather, it must be that they left it intact in order for Chizkiyahu to take care of the matter.

Daf Yomi Digest
Distinctive Insight
“Leaving room for later generations to make their mark”
Chullin 7

There are a couple of things going on here. One is that the tzadikim (righteous people) and the sages in each age were given authority to make rulings about the Torah commandments and that these rulings were and are binding. The other thing is that rulings on the same Torah laws could be applied differently based on the demands of each generation.

Most Christians believe in “the Word” (i.e. the Bible) as the only authority (and certainly the absolute authority) over the believer’s life and consider the rulings of the Jewish sages to be “merely” the opinions of men and thus, they have no authority over a person’s day to day existence. The following is considered something of a “proof text” of this opinion in the church:

The Pharisees and some of the teachers of the law who had come from Jerusalem gathered around Jesus and saw some of his disciples eating food with hands that were defiled, that is, unwashed. (The Pharisees and all the Jews do not eat unless they give their hands a ceremonial washing, holding to the tradition of the elders. When they come from the marketplace they do not eat unless they wash. And they observe many other traditions, such as the washing of cups, pitchers and kettles.)

So the Pharisees and teachers of the law asked Jesus, “Why don’t your disciples live according to the tradition of the elders instead of eating their food with defiled hands?”

He replied, “Isaiah was right when he prophesied about you hypocrites; as it is written:

“‘These people honor me with their lips,
but their hearts are far from me.
They worship me in vain;
their teachings are merely human rules.’

You have let go of the commands of God and are holding on to human traditions.” –Mark 7:1-8

Jesus was most likely referring to Netilat Yadayim or the ritual of hand washing, which is performed by observant Jews even today. This practice is considered to be a method of purifying the person after awakening and before eating and re-dedicating his or her life to the service of God.

It’s unlikely Jesus was speaking against the practice as such in Mark (see the full text of Mark 7 for the details) but rather, he was criticizing the Pharisees for focusing on what might be considered a matter of “lesser” priority and ignoring the more “important” duty (kaloh vs. chamurah or minor vs. major mitzvos) of caring for impoverished and elderly parents (and one of these days, I’d love to research how Jesus probably did practice the halacha of his day).

For the vast majority of Christians, what I’m saying now probably seems like so much nonsense. Christianity tends to put a great deal of value on being “Spirit-led” when trying to understand the Word and the Will of God in their lives and will only rely on local authorities (for the most part) such as a trusted Pastor or teacher to help interpret the Bible. In other words, the Bible is understood on an almost exclusively individual level, though most Christians in the same church or denomination probably share many of the same opinions about what the Bible says. Interpretation for the person though, remains primarily part of the relationship between the individual and the Spirit of God (though this has rather obvious potential pitfalls).

By contrast, Judaism has a vast repository of knowledge commonly referred to as the Talmud, that contains the discussions, arguments, and rulings of a long list of sages stretching back across the centuries to before the time of Jesus. Christianity, with the exception of branches such as Catholicism, has no such tradition. The dictates of the Church fathers and the commentaries of renowned teachers and spiritual leaders, both historical figures and modern men and women, while highly valued, are not considered perpetually binding legal rulings over the lives of the devout of Christ. Rulings, authorities, and judgments in Judaism, particularly among the Orthodox, are much more defined and delineated.

Even for those parts of Christian theology that are considered binding (belief in the Trinity, belief in the resurrection of Christ, belief that people who are “saved” go to Heaven when they die, and so on), it’s hard for the collective church to imagine that “legal rulings” could continue to be issued across the passage of time and into the modern era. What new interpretation of the Bible would be necessary today that didn’t already exist in the time of Jesus and the Apostles (and I know I might be unfair in saying this since “progressive revelation” is part of the Christian belief structure)?

Consider the following:

Do not light a fire in any of your dwellings on the Sabbath day. –Exodus 35:3

Based on this commandment in the Torah, observant Jews, to one degree or another, do not light a flame on the Shabbat. Back in the days of the Exodus, this was understood in a particular way. No candle lighting, no lighting a fire in a home or at a camp, and so on.

Netilat YadayimBut no one ever thought of things like the invention of the automobile, the electric light bulb, and the microwave oven. How does the commandment to not light a flame apply to these technologies? Can an electric spark be considered “igniting” something? Once the question comes up, who gets to answer the question and decide how it is applied and to whom? After all, if you’re a devout Jew who doesn’t want to violate the Shabbat, you’ll need to know if you can start your car, warm up a cup of coffee in the microwave, or pop on a reading lamp when it gets dark on the Shabbat (and as it turns out, the ruling is that an observant Jew can do none of these things without violating the commandment).

In religious Judaism, your life is orchestrated in a beautiful but somewhat complicated dance as you progress through the days and months and years. The Torah is both instruction book and part of the mystic presence of God in your life, but who can understand the Torah and all that it instructs? The average Jew may not have the time, the mental discipline, or the necessary intellectual capacity to study the Torah and the sages in depth and thus understand his or her responsibilities to God in all matters of living. Yet there is halacha and tradition upon which a Jew can count to guide his or her steps in this dance with God and with life. These traditions, rulings, and judgments have provided continuity and consistency in Jewish communities all over the world for thousands of years. Perhaps the Torah and the Talmud have been the instrument by which God has preserved the Children of Israel, when many other people groups from the days of Moses and before have simply ceased to exist.

The Torah may be from heaven but it is not in heaven. God gave it to the Children of Israel from the hands of angels to Moses, not because God wants to control the actions of each individual Jew, but because God loves his Chosen People and wants to take care of them. And while the Mosaic covenant and thus much of the Torah is not applied to the “grafted in” Christian, the Torah was always intended to “go forth from Zion” (Isaiah 2:1-4) and to be a guide and a protector, not only of the Jewish people, but for all the people of the Earth, if they will only turn to and walk with God in faith and trust.

Why am I saying all this? Why should you care?

Perhaps, as a Christian, you don’t care and you don’t think it matters and you believe that the Torah and the Talmud is best left to the Jews. If you happen to be Jewish, you may not care about the potential applications of Torah and Talmud to Christianity. For my part, as a Christian married to a Jew, I can see great value in studying not only the Bible, but the judgments, rulings, and insights of the sages, from Hillel and Shammai to Rambam and Rashi. Unless we understand how Jewish Rabbis and learned scholars read and understand the Torah and God, how can be begin to comprehend the Jewish sage and apostle Paul and what he wrote and taught? Indeed, how can we begin to comprehend the mind, the teachings, and the actions of the Jewish Messiah, the Christ…Jesus, as he was on Earth and as he is in heaven?

Without this understanding, while we may think we understand the sacred writings of the New Testament as they are “in plain English”, we eventually must face the reality that when we Christians read the Gospels, the Epistles, and the Apocalyptic writings, we are reading a deep mystery with very few clues, and peering into a wine-dark glass, seeing only dim shapes of what God is trying to illuminate on the other side. The Talmudic scholars can be our guides into ways of seeing God and His Word that would otherwise be missing hues in our color palettes. What might we perceive if we only chose to open our eyes and look?

A true master of life never leaves this world
—he transcends it, but he is still within it.

He is still there to assist those who are bonded with him with blessing and advice, just as before, and even more so.

Even those who did not know him in his corporeal lifetime can still create with him an essential bond.

The only difference is in us:
Now we must work harder to connect.

-Rabbi Tzvi Freeman
“Connecting”
Chabad.org

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He Who Desires Repentance

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BalaamThe angel of the Lord then stationed himself in a lane between the vineyards, with a fence on either side. The ass, seeing the angel of the Lord, pressed herself against the wall and squeezed Balaam’s foot against the wall; so he beat her again. Once more the angel of the Lord moved forward and stationed himself on a spot so narrow that there was no room to swerve right or left. When the ass now saw the angel of the Lord, she lay down under Balaam; and Balaam was furious and beat the ass with his stick.

Then the Lord opened the ass’s mouth, and she said to Balaam, “What have I done to you that you have beaten me these three times?” Balaam said to the ass, “You have made a mockery of me! If I had a sword with me, I’d kill you.” The ass said to Balaam, “Look, I am the ass that you have been riding all along until this day! Have I been in the habit of doing thus to you?” And he answered, “No.”

Then the Lord uncovered Balaam’s eyes, and he saw the angel of the Lord standing in the way, his drawn sword in his hand; thereupon he bowed right down to the ground. –Numbers 22:24-31 (JPS Tanakh)

This villain was going to curse an entire nation which had not sinned against him [merely by the power of his speech], yet he has to smite his donkey [with his hand] to prevent it from going into a field! …the donkey spoke to Balaam saying, “You need a sword in your hand to kill me? How then do you intend to uproot an entire nation with only your words?” Balaam could not think of an answer, so he kept silent. –Numbers Rabbah 20:14

This week’s Torah Portion Balak could easily be called “Don’t make an ass out of yourself”. Balaam, the wicked prophet, who referred to himself as “the man whose eye is opened” (Numbers 24:4), wasn’t seeing so well when God sent an angel to stop him, three times, from cursing the Children of Israel. But lest you consider yourself superior to this ancient wizard, consider that you too have been blind when it comes to God. Paul said, “as it is written: “None is righteous, no, not one” (Romans 3:10), and his words certainly must apply to you and me. There is a difference between what we think we see and know and what we truly perceive and understand. In our arrogance and “self-confidence”, we can be humbled, even by a lowly ass.

A few months ago, I wrote a small missive about the difference between faith and trust in God. Many have faith, but trust is much more rare. Few souls attain that truly exalted level of holiness we all desire:

To one whose self is his body, death of the body is death of the self. But for one whose self is his love, awe and faith, there is no death, only a passing. From a state of confinement in the body, he makes the passage to liberation. He continues to work within this world, and even more so than before.

The Talmud says that Jacob, our father, never died. Moses, also, never died. Neither did Rabbi Judah the Prince. They were very high souls who were one with Truth in an ultimate bond—and since Truth can never die, neither could they.

Yes, in our eyes we see death. A body is buried in the ground, and we must mourn the loss. But this is only part of the falseness of our world. In the World of Truth, they are still here as before.

And the proof: We are still here. For if these high souls would not be with us in our world, all that we know would cease to exist.

-Rabbi Tzvi Freeman
“High Souls”
Chabad.org

What do you really see and who do you really trust? God?

On the 3rd of Tammuz on the Jewish religious calendar (sundown July 4th to sundown July 5th this year) is the seventeenth yahrtzeit of the Rebbe, Rabbi Menachem M. Schneerson, of righteous memory, and the yahrtzeit of an exalted sage or tzadik is traditionally a day for reflection, learning, prayer, positive resolutions and acts of loving-kindness. It is an opportunity to humble ourselves before God and before men, set aside an overabundance of confidence in our ability to “see” God and to instead, seek Him with a contrite heart and a desire to rise to a higher level of trust and spirituality.

For this occasion, Rabbi Ezra Schochet writes of Joyful Remorse; the act of repenting or making teshuvah, not with tears and anguish, but with gladness and rejoicing in our hearts.

The Rebbe continued saying that, in fact, repentance is greater than every mitzvah. Its purpose is to correct the transgression of all other commandments, it must fill the spiritual “gap” that the lack of observance engendered. Teshuvah’s ability to do so stems from the fact that it emanates from a higher spiritual source than all the others (as explained at length in the chassidic texts). And “the greater the mitzvah, the greater the joy.”

It would seem that tears and sorrow would be the more appropriate response when repenting of our sins and short-sightedness, but we see here that in performing teshuvah, we are clearing the barriers away that stand between us and God. What could be a better time to celebrate, to lift our spirits high, and to cry out and give thanks to God for desiring that we return to Him?

Blessed are you O Lord our God, King of the Universe, who desires repentance.

-from the daily prayers

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Beyond Reason

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Out of the darknessA mind directed entirely by its own reasoning will never be sure of anything.

As good as the mind is at finding solutions and answers, it is even better at finding questions and doubts.

The path of Torah is to ponder its truths, so that your mind and heart will resonate with those truths, until all your deeds are guided by a voice that has no second thoughts.

-Rabbi Tzvi Freeman
“Certainty”
Chabad.org

How many of us ever take the time to stop and think about our theology, our deeply cherished and hard fought over arguments? Recently a popular blogger I know expressed a concern about even entertaining opposing arguments lest one lose one’s faith as a result of sown doubts – to him it wasn’t a good idea to engage the opposition in a non-polemic way, that is in a way that actually allows that other peoples arguments may, by some odd chance, hold water. And then I came across the following poignant remark that puts all this into better focus.

Gene Shlomovich
Ever thought you may be wrong about your cherished theology?
Daily Minyan blog

Questioning your own faith is a horrible thing. I know. I’ve been there. I spent an entire year, actually two, questioning the assumptions of my faith in virtually every detail. Eventually, I came to a crisis and fortunately passed through it with my faith in God intact. I recall the day I discovered what this person has just mentioned at Christian Forums:

wow, I never considered that 2 Peter was not written by Peter. Some say it was, some say it wasn’t. Hmff. Is there like a guarunteed listing of who wrote what or who didn’t write what?

Actually, most New Testament scholars acknowledge that not all of the Gospels and Epistles were written by the people to whom they are attributed. I discovered this reading Bart D. Ehrman’s Jesus, Interrupted (a challenging book which I highly recommend). Once I got past this, and the fact that there actually are inconsistencies in the Bible (compare the different Gospel versions of the day Jesus died and then try to figure out which day it was…the accounts conflict), I recovered my balance a bit. Then I realized that I didn’t have to depend on the Bible reading like a history book or a court deposition in order to gain wisdom and understanding from the stories the Bible tells us.

Questioning our assumptions isn’t a disaster and in my case, it resulted not only in a “course correction”, but in a greater zeal in returning to the Bible and seeing God in the writings of the Jewish prophets, apostles, and sages. However, in Judaism, the Torah isn’t simply a document or a way to try to grasp the essence of God through study. It is so much more and to understand this, we must step outside of what we consider a “rational reality”, for God doesn’t manifest in only the material world:

The answer depends on insight into the nature of the Torah. The Torah is one with G-d, an expression of His essential will. Therefore, just as His will is above intellectual comprehension, so too is the Torah. Nevertheless, G-d gave the Torah to mortals, not because He desires their obedience, but because He is concerned for their welfare. He wants man to develop a connection with Him, and for that connection to be internalized within man’s understanding, so that G-dly wisdom becomes part of his makeup. And with that intent, He enclothed the Torah in an intellectual framework.

This intellectual dimension is, however, merely an extension of the Torah. The Torah’s essence remains transcendent G-dliness, and cannot be contained within any limits even the limits of intellect. To relate to this essence, man must approach the Torah with a commitment that transcends wisdom or logic.

-Rabbi Eli Touger
“Beyond the Ken of Knowledge”
Parshas Chukas; Numbers 19:1-25:9
Adapted from
Likkutei Sichos, Vol. XVIII, p. 229ff

Christianity doesn’t even imagine the Bible being more than the Bible; a book written under the Divine inspiration of the Holy Spirit and recorded by many different people across thousands of years. It’s hard for me to imagine that the church misses this, since it’s stated quite plainly here:

In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made; without him nothing was made that has been made. In him was life, and that life was the light of all mankind. The light shines in the darkness, and the darkness has not overcome it. –John 1:1-5

Path of TorahCertainly “the Word” is not just “the word” printed on a page in a book and in fact, this particular Word “became flesh and made his dwelling among us” (John 1:14). Of the four Gospels, John’s is considered the most “mystic” and it reads more like a chasidic story, which was a large part of what attracted a young Chasidic Jew named Feivel Levertoff at the end of the 19th century, to become a Chasid (a “devoted disciple”) of the “Maggid of Nazeret”, Jesus of Nazareth.

There’s a special depth in how Jews look at the Torah and find not only information about God but actually find God inhabiting the pages that are not just pages. There, they also find devotion and longing for the coming of the Moshiach (Messiah):

Yad HaChazakah is a book of laws, not a history book. What difference does it make from the perspective of Jewish law how many Parah Adumos were offered in previous generations? Moreover, why does the Rambam go on to add a prayer for the coming of Moshiach?

With regard to the obligation to believe in the coming of Moshiach, the Rambam states: “Whoever does not believe in him, or does not await his coming, denies not only [the statements of] the other prophets, but also [those of] the Torah and of Moshe, our teacher.” In other words, mere belief in Moshiach’s coming does not suffice, we are also obligated to hope for and await his arrival.

Moreover, this anticipation is to be in accordance with our thrice-daily recitation of the Amidah prayers: “Speedily cause the scion of David Your servant to flourish. for we hope for Your salvation all day.”

-Based on the teachings of the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson
A Commentary on Torah Portion Chukas

For those of us who have faith and trust in Jesus as the Moshiach, who came once and will come again, we should take even greater comfort and meaning in the insights the Rambam and Rabbi Schneerson share with us. If we depend on “knowing God” through a Bible that must be completely internally consistent and absolutely a record of historical fact, we will become confused and disappointed or we will be forced to “bend reality” and make the text to fit our needs and preconceptions. As Rabbi Freeman says, the purpose of Torah (and the Bible as a whole) is so that we can “ponder truths” (not facts), not the least of which is the truth of the Messiah in our lives, allowing God’s Word to become intertwined into the fabric of who we are and letting all our deeds become “guided by a voice that has no second thoughts”

Good Shabbos.

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The Humility of Our Fathers

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HumilityBe humble before every man –Ethics of Our Fathers, 4:10

Is there no one out there who is dumber, uglier or more selfish than yourself? Okay, discount the few dozen degrees of inferiority that are due to your ego-inflated self-perception. Still, is there no one on earth who is less worthy than you?

So what does it mean to “be humble before every man”? Is the Mishnah telling us that it is our moral duty to underrate ourselves?

To do so would be a sinful waste of our G-d-given talents, which can never be optimally realized unless we are aware and appreciative of what we have been given and what we have accomplished. In the words of Rabbi Yosef Yitzchak of Lubavitch: “Just as it is imperative that a person recognize his own shortcomings, it is no less crucial that he recognize his advantages and strengths.”

How, then, does a person make a true evaluation of himself, for the worse and for the better, and at the same time experience a genuine feeling of humility before every other individual?

ETHICS OF OUR FATHERS: Humility: Two Definitions (Chapter 4)
Sivan 27, 5771 * June 29, 2011
Chabad.org

Now the man Moses was very humble, more than any man who was on the face of the earth. –Numbers 12:3

@soulsupply: 2day #JESUS must increase and I must decrease – Jn 3:30 -from Twitter

I’m sure this topic has been well documented in Jewish and Christian circles already, but as must as it is discussed, the humility of the faithful never seems to be settled. It’s still something of a mystery, at least on the surface, how Moses, a man who led millions of people for over forty years, and who has been revered by the Jewish people for 3500 years up to this very day, can be called the most humble person of “any man who was on the face of the earth”. It would seem as if humility before all men and demonstrating leadership, assertiveness, and authority would be all but mutually exclusive.

On the other hand, we have this:

Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. –Matthew 11:29

Whether you are a Christian or not, it’s virtually impossible to avoid the fact that Jesus is one of the most influential people who has ever existed in the history of humanity. You can find people who have heard something about Jesus almost anywhere on the planet. Even people belonging to religions greatly opposed to Jesus and people who are agnostics and atheists have heard of Jesus. His words are quoted in the most secular publications and everyone from wise men to corporate CEOs have studied how his teachings have inspired millions. How can you call the King of King and the Lord of Lords “gentle and humble in heart”, especially in the light of the following?

I saw heaven standing open and there before me was a white horse, whose rider is called Faithful and True. With justice he judges and wages war. His eyes are like blazing fire, and on his head are many crowns. He has a name written on him that no one knows but he himself. He is dressed in a robe dipped in blood, and his name is the Word of God. The armies of heaven were following him, riding on white horses and dressed in fine linen, white and clean. Coming out of his mouth is a sharp sword with which to strike down the nations. “He will rule them with an iron scepter.” He treads the winepress of the fury of the wrath of God Almighty. On his robe and on his thigh he has this name written, King of Kings and Lord of Lords. –Revelation 19:11-16

Both Moses and Jesus are described as humble. Both Moses and Jesus command great authority and demand unbounded respect. How can these things go together and especially, how can these things go together in us? The Chabad commentary takes a closer look.

The humble man looks at the larger picture rather than the particulars, at the unified purpose of life on earth rather than only at his function within this purpose. No matter how lofty his own role may seem in relation to his fellow’s, he is grossly limited without him. The knowledge that his own life’s work is incomplete without his fellow’s contribution will arouse feelings of humility and indebtedness toward his fellow: he recognizes that even the coarsest “limb” of the mutual body fulfills a deficiency in himself.

One way to look at humility is that, no matter how many good and fine qualities you possess, including great leadership skills, you don’t stand alone. You are a part of a greater whole and without the other members of that whole, you would not be “great” or “accomplished” or “skilled”. Paul said it this way:

The eye cannot say to the hand, “I don’t need you!” And the head cannot say to the feet, “I don’t need you!” On the contrary, those parts of the body that seem to be weaker are indispensable, and the parts that we think are less honorable we treat with special honor. And the parts that are unpresentable are treated with special modesty, while our presentable parts need no special treatment. But God has put the body together, giving greater honor to the parts that lacked it, so that there should be no division in the body, but that its parts should have equal concern for each other. If one part suffers, every part suffers with it; if one part is honored, every part rejoices with it. –1 Corinthians 12:21-26

Continuing with the Chabad commentary:

In this approach, humility is not equated with a sense of inferiority. Rather, it stems from a feeling of equality and mutual need. In becoming humble, a person first realizes that any greater measure of intelligence, refinement, spiritual sensitivity, etc., that he may divine in himself in relation to his fellow is nothing to feel superior about: these are only the tools that have been granted him for his individual role. He also recognizes the limitations of his own accomplishments, and the manner in which they are fulfilled and perfected by the “body’s” other organs and limbs. So he is humbled by the ability of his inferior fellow to extend and apply their shared mission on earth to areas that lie beyond his individual reach.

You can be humble when you realize that, even if you are the “brain” or the “heart” of the body, you need the foot, the spleen, the fingernail, and every other part in order to be whole and well. Once you realize that, you can be humble and grateful for the other parts of the body. You aren’t any less an important body part just because other body parts exist. The brain might feel mighty important until a hammer smashes into one of the thumbs.

The commentary has another way to look at this matter, though:

The second approach, however, defines “humility” in the more commonplace sense – as a feeling of inferiority in relation to one’s fellow. How is this truly and truthfully achieved in relation to every man? By conducting a thorough evaluation and critique of his own moral and spiritual standing. In doing so, one is certain to find areas where he has failed to prove equal to what is expected of him. That his fellow may be guilty of the same or worse is irrelevant: concerning his fellow’s behavior he is in no position to judge. “Do not judge your fellow until you are in his place” say our sages, for you have no way of knowing how his nature, his background, and the circumstances surrounding any given deed may have influenced his behavior. However, regarding your own behavior you are “in his (i.e., your own) place” and in a position to know that, despite all the excuses and justifications you may have, you could have done better. With such an approach, a person will “be humble before every man” in the most literal sense of the term, perceiving his every fellow as superior to himself.

HumbleThis is probably the less comfortable of the two approaches because it requires that you deliberately make yourself of lesser importance than others, even when, objectively speaking, you may not be. However, the Master, near the end of his life among men, showed us an example of that, too:

The evening meal was in progress, and the devil had already prompted Judas, the son of Simon Iscariot, to betray Jesus. Jesus knew that the Father had put all things under his power, and that he had come from God and was returning to God; so he got up from the meal, took off his outer clothing, and wrapped a towel around his waist. After that, he poured water into a basin and began to wash his disciples’ feet, drying them with the towel that was wrapped around him. –John 13:2-5

In Shakespeare’s play Henry V, the young King disguises himself as a commoner speak to his soldiers before battle and to learn to understand the thoughts and feelings of his subjects. While Jesus wasn’t “in disguise” (unless you consider that during his First Century life, he appeared, not as King, but as teacher and “shepherd”), he did perform a servant’s task to illustrate a point. This doesn’t mean he was being insincere; I truly believe Jesus did live out the life of a servant and, even though he did not have to take the position of virtual slave to his disciples in washing their feet, he was trying to communicate, not only that they should follow his example, but that he really was a servant of all people, “even unto death”.

Considering yourself worthless and uninteresting isn’t humility and neither is feeling superior to others. Wallowing in your failures shouldn’t define your entire existence and neither should basking in your highest successes. All of this is part of you and two of the most difficult temptations to resist is the temptation to feel irredeemable when you fail terribly, and the temptation to brag and lord it over others when you achieve your greatest success. Everything in-between those two extremes is who you really are. When you can bring your failures and your successes to the meeting table, introduce them to each other, and teach them to co-exist in a unified life, then you will be actually, realistically, and successfully humble.

If, as disciples of Jesus, we are supposed to learn his teachings by imitating him, then humility, not self-denigration, is a lesson we dare not ignore. Far from being a liability, humility connects us to the source of our most profound strength.

Ben Zoma would say: Who is wise? One who learns from every man. As is stated: “From all my teachers I have grown wise, for Your testimonials are my meditation.”

Who is strong? One who overpowers his inclinations. As is stated, “Better one who is slow to anger than one with might, one who rules his spirit than the captor of a city.”

Who is rich? One who is satisfied with his lot. As is stated: “If you eat of toil of your hands, fortunate are you, and good is to you” ; “fortunate are you” in this world, “and good is to you”—in the World to Come.

Who is honorable, one who honors his fellows. As is stated: “For to those who honor me, I accord honor; those who scorn me shall be demeaned.”

–Ethics of Our Fathers 4:1

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When the Heart is Still

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A still nightIt is well known that the laws of Yoreh Dei’ah, especially those of shechitah, are very complex. The Pri Megadim, zt”l, wished to write a comprehensive explanation of the first part of Yoreh Dei’ah, and to ensure that he had the right understanding of the subject, he spent twenty years delving into maseches Chulin. Only afterward did he begin to write his essential commentary on the Shach and Taz in the first volume of Yoreh Dei’ah.

But some people lack this understanding and believe that these halachos are exceedingly easy. They breeze through them quickly and expect to receive semichah from the greatest halachic authorities. One such simpleton went to the famously sharp Rav Aizel Charif, zt”l, to be certified as a shochet. After a short time it was clear to Rav Aizel that the young man did not really understand the halachos. He had perhaps learned them through on a superficial level but had apparently felt that they would remain anchored in his mind with hardly any review.

Rav Aizel wanted to send him a message that he was not nearly ready for kabbalah. The gaon said, “I am afraid that it is impossible to give you kabbalah. You see, I am worried about shechutei chutz…”

Despite the rav’s well-earned reputation for acerbity, the young man could not leave well enough alone. Rather than retreating, he foolishly asked what exactly Rav Aizel meant by this. “How could I transgress shechutei chutz when today there is no Beis HaMikdash?”

Rav Aizel Charif retorted, “I am referring to the chutz in the first mishnah in Chulin: ‘All may slaughter and their slaughter is kosher —except for—a deaf mute, a lunatic and a minor…’”

Daf Yomi Digest
Stories off the Daf
“Except for..”
Chullin 2

On the other hand, in Menachos (43a) the Beraisa declares that all are commanded about tzitzis and when the Beraisa enumerates the people obligated in the Mitzvah it includes women as part of that list. R’ Shimon, however, disagrees and exempts women from tzitzis, consistent with the Mishnah in Kiddushin, giving the reason that it is a positive time-bound mitzvah…

Rambam rules that women are exempt from the mitzvah of tzitzis. Ran, however, notes that according to some texts the Beraisa in the Gemara Kiddushin does not list tzitzis as an example of a positive time-bound mitzvah. The Tanna, following the Beraisa in Arachin, holds that the mitzvah of tzitzis applies even at night. Shulchan Aruch rules in accordance with Rambam that women are exempt from tzitzis because it is a positive time-bound mitzvah. Rema adds that a woman who wears tzitzis appears haughty; therefore a woman should not wear tzitzis.

Daf Yomi Digest
Halacha Highlight
“Women fulfilling the mitzvah of tzitzis”
Chullin 2

If you’re not religiously Jewish (or Jewish at all), you may not understand what is being said in the quotes above and may feel they are irrelevant or even a bit foolish in terms of a life of faith. However, the sages have much to say to both Jew and Christian if we will only quiet ourselves and listen.

I’m not trying to start a controversy about whether or not a woman appears “haughty” if she wears tzitzis, but you may ask yourself, so what is if a (Jewish) woman is or isn’t obligated to the commandment of tzitzis (Deuteronomy 22:12)? The “Story off the Daf” may make even less sense to you, except to the degree that you can read how a “simpleton” overstepped his bounds and arrogantly thought he could pass off a superficial level of learning as scholarly.

But what of it? What can we learn from these two stories; what do they have to do with us?

The human heart is beautiful.

The human heart can know secrets deeper than any mind could fathom.

The mind cannot contain G-d,
but deep inside the heart there is a place for Him.

Yet there is nothing more dysfunctional than a brain controlled by its heart. Indeed, the finest mind is capable of the most horrid crimes when under the management of the heart.

Let the heart be quiet and hear out the mind. In that quiet listening, she will discover her true beauty and her deepest secrets will awaken.

Rabbi Tzvi Freeman
“A Quiet Heart”
Chabad.org

Sometimes, in our passion to learn and our zeal to draw closer to God, we can start driving our journey of faith mainly with one part of our personality or another. While it’s easy to fool ourselves and believe that we can study and learn and thus truly conceive of God, Rabbi Freeman tells us that it is the heart and not the mind that contains the Divine Presence. The mind cannot conceive of infinity and the vastness of Ayn Sof, but the heart can choose to contain His love. However, passion cannot be the ruler, and the heart must in stillness, listen to the mind or there is no room for God.

He says, “Be still, and know that I am God;
I will be exalted among the nations,
I will be exalted in the earth.” –Psalm 46:10

Then a great and powerful wind tore the mountains apart and shattered the rocks before the LORD, but the LORD was not in the wind. After the wind there was an earthquake, but the LORD was not in the earthquake. After the earthquake came a fire, but the LORD was not in the fire. And after the fire came a gentle whisper. –1 Kings 19:11-12

Where is God? He is a small, hot ember nestled in the ash of our lives waiting for the opporunity to burst into flames. He is a light radiating from us whenever we perform an act of faith and kindness. He is the Divine Spark inside of us striving to rise upward and rejoin God’s burning heart. He is the Torah in the night; our companion when fear and pain and anguish cause us to drench our beds with sweat and when sleep eludes us on a hot wind.

God is not in the haughty or the arrogant. God is not in our lofty thoughts nor in our unbridled passions. God is only there when we contract some part of ourselves and allow Him room to enter.

At the beginning of time, God’s presence filled the universe. When God decided to bring this world into being, to make room for creation, He first drew in His breath, contracting Himself. From that contraction darkness was created. And when God said, “Let there be light” (Gen. 1:3), the light that came into being filled the darkness, and ten holy vessels came forth, each filled with primordial light. –Tikkun.org

Among the mystics, it is believed that to allow room for Creation, God, who occupied literally everything, voluntarily compressed Himself and willingly withdrew some portion of His essence so that enough space would exist for the Universe. All of Creation exists not for God’s benefit but for ours and it was for humanity and humanity alone that God chose to do this. If God, the Master of All, the Infinite, and the Radical and Unique One, who has no needs, chose to make room for us, how can we not reserve some portion of our hearts for Him?

You need only be still –Exodus 14:14