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When Your Soul Seeks Peace with God

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There is no fight as bitter as a family fight. The bitterness and scars remain long after the incident that may have originally sparked it is long since gone and sometimes even forgotten. Many times the bitterness and hard feelings remain even in generations of descendants of the original antagonists, as though somehow genetically transmitted.

Yosef and his brothers reconcile in this week’s parsha. But the divisions within the Jewish people then and now are apparently never really healed and forgotten. The commentators point out that the rebellions against Moshe in the desert, that of Korach of the tribe of Levi and Zimri of the tribe of Shimon and Datan and Aviram of the tribe of Reuven, are all part of the residue – of the fallout of the tragedy of the disagreement of Yosef and his brothers.

-Rabbi Berel Wein
“Right and Wrong”
Commentary on Torah Portion Vayigash
Torah.org

“But Judaism, more than any other major religious tradition, does not see skeptics as second-class citizens. It would be difficult to imagine a committed Christian” (or in my thinking, many “Messianic Gentiles”) “for whom some faith statement about Jesus was not a central religious tenet, or a Muslim openly skeptical about Allah. In that regard, Judaism does not require faith statements as a sign of legitimacy. Judaism does not ask Jews to give up their questions or to deny their doubt. In Jewish spiritual life, faith is not the starting point of the journey. Uncertainty is not the enemy of religious and spiritual growth. Doubt is what fuels the journey.”

-Rabbi Daniel Gordis
“Judaism and Belief in God — Can the Skeptic Embark on the Journey” (pg 44)
God Was Not in the Fire

Sometimes I think I say the same things over and over, or at least periodically recycle various themes in my blogging. The chapter I’m quoting from in Rabbi Gordis’ book talks about the uncertainty we can experience in exploring our faith and Rabbi Wein talks about how family fights can cause the deepest wounds. If you include the “family of faith” and the “body of believers” in that group, then we who profess our faith in Jesus Christ and our trust in God also have the greatest capacity to injure and harm each other. No wonder it is said in Christianity that “the church is the only Army that shoots its own wounded.” In the “wounded” category, I include those individuals and groups who are judged to be involved in pagan idolatry…such as decorating pine trees at Christmas (oh the horror).

Yes, I thought this topic was a long dead horse we were all getting tired of beating but alas, it came up again on a recent blog of Derek Leman’s so once again, it’s “off to the races” of who’s right and who’s wrong in the religious blogosphere.

What kills me about all of this is the drop-dead certainty displayed by the religious pundits who are weighing in on the blog comments. I guess that shouldn’t surprise me because the nature of human beings is to pigeon hole and to index information, then to draw some sort of conclusions from what they’ve gathered, and finally to set those conclusions in cement. Once an opinion puts on the cloak of “absolute truth”, it starts being not just truth but fact.

That’s particularly true in Christianity and Islam, but not quite so in Judaism, according to the aforementioned book by Rabbi Gordis. For a Jew, it’s not required to come to absolute terms with faith and truth. Judaism doesn’t seek a solidified code carved in granite but rather the experience of touching the hem of the garment of God.

In focusing more on “relationship with God” than on “belief in God,” Judaism differs from other Western religious traditions. While some Christian communities urge their followers, “Believe, and you will be saved,” Judaism’s rough equivalent is “Search, and you will find meaning.” Jewish life certainly does not consider God unimportant; God is central to Jewish spirituality. But most of Jewish tradition decided long ago to focus not on essence, but on God’s presence; Judaism seeks not God’s truth, but His closeness. (pg 55)

Rabbi Gordis cites the beautiful poem Yedid Nefesh (Beloved of the Soul) written by Rabbi Eleazar Azikri in the 16th century. This poem can still be found in many Siddurim today and is sung to illustrate the desperate longing of a Jew to draw nearer to his God.

Beloved of the soul, Compassionate Father,
draw Your servant to Your Will;
then Your servant will hurry like a hart
to bow before Your majesty;
to him Your friendship will be sweeter
than the dripping of the honeycomb and any taste.

This, more than anything, is the goal and the passion of the observant Jew and where many non-Jews in the “Messianic” movement fail to grasp even the faintest glimmer of what it is to worship as a Jew. The passion for many of these non-Jewish “Messianics” as in the church, is to establish an absolute right and wrong between men, as if God were of secondary concern in the matter. As long as all of the “rules” are pounded out, then we let our relationship with God take care of itself.

For many Gentiles who have chosen to adhere themselves to the commandments, it’s as if the mitzvot have taken on a life of their own, independent of a relationship with God. Yedid Nefesh sings to the heart of God and beckons him as a lover beckons her companion, and love is the thread that binds them and their universe together. The mitzvot are the beginning of the relationship, allowing the construction of an “interface” that lets us meet with God, our beloved, on a common ground and permits us to give Him the “gifts” of our heart, not mere obedience to sterile and lifeless rules. Those commandments are not the relationship itself, and yet for the many who have come to “Torah awareness” but failed at “Torah understanding”, the rules are all they have.

I admit, there are some who never get past obeying God’s “checklist” as their only means of showing faith and devotion, but if the checklist becomes a god unto itself in their lives, is that not also idolatry? If you fail to show your fellow love and respect as God shows us love and respect, what have you learned and what is your “obedience” worth? The Talmud speaks of Jews who showed idol worshipers far more respect than what some believers show their brothers and sisters in Christ. I’ll offer a summary of what I previously chronicled to paint this picture.

“[it is proper to] support the idol worshippers during the sabbatical year… and to inquire after their welfare [commentators: even on the days of the holidays of their idols, even if they do not keep the seven Noahide commandments] because of the ways of peace.” (Shevi’it 4,3)

The rabbis taught: ‘We support poor Gentiles with the poor people of Israel, and we visit sick Gentiles as well as the sick of Israel and we bury the dead of the Gentiles as well as the dead of Israel, because of the ways of peace.” (Gitin 61a)

Kidushin 32 contains descriptions of the manner in which our sages honored and respected the elderly. The passage specifically refers to elderly gentiles who were honored in various fashions by the sages.

In TY Baba Metzia there are a number of descriptions of sages going out of their way to return lost objects to gentiles (Elu Metziot).

Tosefta BK 10,8: “.. it is more grievous to steal from a gentile because of the desecration of G-d’s name ..”

Tosefta BM 2,11: “.. one who sees a lost donkey of an idol worshipper must take care of it exactly the way he takes care of the lost donkey of an Israelite ..”

At Avoda Zara 18a the Talmud relates the remarkable story of how a Roman guard of one of the sages who was brutally murdered by the Romans repented. It was made known to the sages that the guard and the sage were welcomed to the World to Come together.

At Hullin 7a there is a report of how the sage Pinchas ben Yair miraculously split a river in order to speed his way to carry out the commandment to redeem captives. He went out of his way to split the river again in order to allow a gentile who was accompanying his group to also cross the river to speed his way.

None of this says to emulate the ways of the idol worshiper, but to show him the compassion that God shows anyone made in His image. Would some of the “righteous” among those who speak against the practice of Christmas treat a neighbor who goes to church and puts up Christmas lights even half as graciously as the sages say a Jew must treat a pagan Gentile?

The lesson thus far shows that we cannot be absolutely sure of our understanding of God and His ways, though we do our best, and further, that even if we feel sure, this does not give us a license to batter those with whom we disagree. Nevertheless, referring back to some of the comments on Derek’s blog (and many other places in the blogosphere, including the latest commentary on Judah Himango’s blog), we see some very “non-Judaism” responses to the dread spectre of “paganoia”.

Rabbi Dixler’s commentary on Vayigash at Project Genesis further establishes my point.

Rather, concludes the Midrash, Joseph’s overriding concern was for his brother’s dignity. When they discovered that they had severely erred in their judgment of Joseph and his dreams, that they had put their father through 22 torturous years of mourning for naught, they would certainly not want to be in the public eye. Joseph selflessly risked his life for the sake of his brothers’ dignity.

It’s a powerful message to us. Our culture glorifies the embarrassment of others; recorded gaffes and insults to those in the public eye go viral on youtube, and biting one-line remarks make up a good portion of today’s humor. Magazines whose sole purpose is gossip — usually of the least complimentary kind — abound. Where has the respect for human dignity gone?

How many times have I tried to make this point in the last few weeks? How many blog posts have I written about a religious world with unbalanced priorities where we have all but forgotten about God in our zeal to expose people who put pine wreaths on their front doors (how dare they)? There is so much more I could say, but what would be the point. It’s as if my pleas for sanity and compassion are falling on deaf ears. If only those who profess faith and trust in the One God of Abraham, Isaac, and Jacob, and who claim to revere the teachings of the Messiah, the Son of God, Jesus Christ, would actually behave as God would want them to behave. If only they actually did the things they were taught to do by the Master. If you want to impress anyone (though not me, because I am but dust and ashes), particularly God, feed the hungry, visit the sick, show compassion to the widow and the orphan. If you cherish those mitzvot above all else, you will be doing the will of God and serving the spirit of the companion of your soul.

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Invitation to a Point of Peace

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From the time you begin to breathe, a war rages within.

From the time you attain citizenship of this world, you must struggle with your own frailties to stand upright, as a human being was meant to stand.

From the time you yearn to reach higher, you must engage the animal that comes dressed within this meat and bones, to carry it up with you. You must play its own game on its own turf, speak to it in its own language, meditate upon those matters that can inspire it, bear with it until you can bring it to the side of peace.

You must descend to a place of chaos and madness to redeem yourself from there.

And so this battle plays out not only in the spiritual arena of meditation and prayer, but also in the very human world of eating your meal, of raising a family, of worldly pursuits, infiltrating that world so as to conquer it, to rip away its veil and reveal the G-dly sparks it contains, as Jacob dressed in the clothes of Esau, wrestling with his angel on the cold, sodden earth of a night to which he does not belong.

Yet at all times and in every situation you retain access to a point of perfect oneness within, a place where there is no opposition to fight, no choices that could be made, no existence at all, nothing other than “the Creator of all things to whom I am bound as one.”

It is not the battle that defines you, nor the role in which you must invest yourself, nor the opponent with whom you fight. You are none of these. You are that point of peace within.

And so, even your battle is in peace.

—based on the Rebbe’s discourse on the verse “He has rescued my soul in peace,” 5739

-Rabbi Tzvi Freeman
“War and Peace”
Based on letters and talks of the Rebbe
Rabbi M. M. Schneerson
Chabad.org

The struggle with chaos and madness is very much how I see “the human condition” and particularly my own role in humanity, both in the world outside and the one inside of me. Over the past several days, I’ve engaged in a series of “battles” in this “meditation” venue with the various “religious wars” that spike during the month of December. It’s not pleasant to confront other people who have the same basic viewpoint on life and God as you do and to realize that you and they are still light years apart. It’s also dismaying to see people who claim to be speaking for God or at least of God, and to read words, not of encouragement, but of disdain and criticism disguised as “truth”.

But let me change the subject.

Some part of me likes science, particularly astronomy and physics. Alas, I don’t have a brain that likes math, and so a career in these fields was never an option for me, but I still like following news on these subjects. You probably have heard of the Large Hadron Collider (LHC) and particularly of its use in the recent search for the Higgs Boson particle (sometimes referred to as the “God” particle) which current science says must exist in order for anything to have mass. I found the following quote from the New Scientist article very interesting.

If our ideas about the Higgs boson turn out to be correct, then everything we see is a kind of window dressing based on an underlying fabric of reality in which we shouldn’t exist. The particles that make us up – which bind together to form protons, neutrons, nuclei and ultimately atoms – have mass. Without the Higgs, these particles would be massless, like photons.

Let’s take a closer look at part of that quote:

…then everything we see is a kind of window dressing based on an underlying fabric of reality in which we shouldn’t exist.

A reality in which we shouldn’t exist. Interesting. Now take a moment to notice your physical existence. Look in the mirror. Yep, you’re still there. Snap your fingers. Do a few jumping jacks. Still feel like you exist? Good. But if we discover that Higgs isn’t real, then we shouldn’t exist at all, at least if how we currently conceptualize the universe is in any way accurate.

Go back and revisit the quote from Rabbi Freeman and then re-read the New Scientist quote again. Existence, both physically and spiritually seems so complicated, confusing, and messy. There are all of these details we keep running up against that don’t quite fit together in our puzzle when we try to build what we think Creation looks and acts like. It’s like the Biosphere2 experiment in Arizona where people tried to create a completely self-contained biosphere, isolated from our actual environment, that would be totally self-sustaining. In essense, we tried to build a little Earth inside of a bubble that would work just like the big Earth that God created.

God holds the worldIt failed miserably. In fact, back in the early 1990s, Bioshpere2 was involved in a huge scandal where the project managers secretly bled out CO2 from inside the dome because the “natural processes” inside weren’t getting rid of the stuff (kind of like how climate scientists today describe the global warming process). We just don’t know enough about how Earth’s biosphere works to be able to recreate it in an enclosed environment. We just don’t know enough about long-term weather and climate patterns and systems to be able to accurately predict whether or not it will rain next week or next month or next year, let alone how to make effective and beneficial changes in Earth’s climate over the next several decades. We don’t know why things have mass and what really happened in the first few thousandths of a millisecond after the Big Bang when physics were really haywire.

I’m not saying we shouldn’t pursue the answers. God gave us a universe that runs by a system of rules and laws (which we don’t always understand) and I think that system is observable and understandable in the long haul, at least for the most part.

But…

What if we allow ourselves to turn all that stuff off just once and awhile. I think it’s why God sanctified the Seventh Day back in Genesis 2 and I think it’s why the Jewish people (and arguably the rest of the world) should observe the Shabbat. It’s a time when we can turn it all off, all the machines, all of the head-scratching puzzles, all of the mysteries and mazes, and just accept God’s invitation to join Him and to be at a point of peace.

The friendly looking guy offering his hand to you in the photo at the top of today’s “meditation” is a friend of mine who, in spite of the amazing challenges he and his wife face, continues to pursue God’s peace. His name is Joe Hendricks and both he and his wife Heidi are actively undergoing cancer treatment. God has given both of them the personalities and the spirits to be encouraging and to approach life with a zeal for living when people like you or I would want to just hide under our beds and curl up into a ball. Peace isn’t just emotional state.

I am not saying this because I am in need, for I have learned to be content whatever the circumstances. 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 4:11-13

Peace is a way of life, like pursuing the Spirit, like pursuing God. We find what we look for and we are looking all our lives.

To our God and Father be glory for ever and ever. Amen. –Philippians 4:20

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Rebuilding

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Today’s daf discusses the halachos of a firstborn animal.

Although secular and Torah law sometimes share similar rulings, many times they are at odds. And when it comes to the overtly metaphysical aspects of Torah, non-Jews are understandably clueless. The Chazon Ish, zt”l, once said that the simple understanding of a person not immersed in Torah is often the very opposite of the halachah. For example, if one’s animal caused damage to someone else’s property, a person unfamiliar with Torah jurisprudence would say that the owner is not responsible. After all, why should the owner pay for damage caused by his animal unless it was through his own gross negligence?

In one predominantly non-Jewish community, the local magistrates did not fine the Jewish owner of an animal that had caused damage to his non-Jewish neighbor’s property a cent. They did decide, however, that the neighbor who had suffered the damage could seize the animal in lieu of payment. And this is precisely what the offended neighbor did. Unfortunately, the animal was a bechor.

When the Jew approached his neighbor and broached the issue, the non-Jew refused to sell the animal back to him for the market value. “I have witnesses that the damage caused to my property by your animal was more than he is worth. Now, although the law does not obligate you to pay me for the damage it is perfectly within my rights to seize the creature. If you want it back we can talk about it, but I warn you that it is going to cost you…”

The forlorn owner—who was a kohen— wondered what he should do. Was he obligated to pay more than the value of the animal to the non-Jew? After all, it was not his fault the non-Jew had seized his animal.

When this question reached the Maharam of Rottenberg, zt”l, he ruled that the owner was not obligated to pay more than the animal’s value. “This seems clear from the Talmudic principle regarding redeeming tefillin and the like from a non-Jew. Such religious objects should not be redeemed for more than their value, as we find in Gittin 45. Just as paying more than their value will encourage non-Jews to steal tefillin and the like, paying more for a bechor is also likely to be used to our disadvantage by non-Jews.”

Daf Yomi Digest
Stories Off the Daf
“Reclaiming the Bechor”
Bechoros 15

I know the above quoted story is probably difficult for most of us to understand. For the vast majority of Christians and Jews, we wouldn’t necessarily see much, if any dissonance between our religious responsibilities and obeying the secular civil and criminal law of our local communities. There are however, some religious groups that do attend to a specific set of religious codes and sometimes collide head on with the secular law enforcement and court systems. I periodically see examples of this in news items involving the Chabad community in Brooklyn and very occasionally I’ve seen indications of a dissonance between how Mormons see their responsibility to secular law as different than the larger population (it can be very subtle).

This isn’t a new problem.

Later they sent some of the Pharisees and Herodians to Jesus to catch him in his words. They came to him and said, “Teacher, we know that you are a man of integrity. You aren’t swayed by others, because you pay no attention to who they are; but you teach the way of God in accordance with the truth. Is it right to pay the imperial tax to Caesar or not? Should we pay or shouldn’t we?”

But Jesus knew their hypocrisy. “Why are you trying to trap me?” he asked. “Bring me a denarius and let me look at it.” They brought the coin, and he asked them, “Whose image is this? And whose inscription?”

“Caesar’s,” they replied.

Then Jesus said to them, “Give back to Caesar what is Caesar’s and to God what is God’s.”

And they were amazed at him. –Mark 12:13-17

While the “render unto Caesar” example doesn’t include every possible religious/legal conflict, it does act as a general guide that our faith doesn’t absolve us of behaving like good citizens in the places where we live and obeying the laws of the local, regional, and national authorities. That begs the question, whose law is greater, man’s or God’s? Obviously God’s, but I don’t see a particularly strong directive in the Bible that allows people of faith to blow off police officers and legal court orders because God trumps their authority. We know that even secular authority is established by God and Paul tells us in 1 Timothy 2:1-4 to actually pray for our leaders that “we may live peaceful and quiet lives in all godliness.”

All of this is an extension of what I’ve been talking about in one way or another for the past week or so; the relationship between two unlike groups such as Christians and Jews. In terms of culture, getting along isn’t too much of a chore but when we add in our various religious requirements, we can sometimes encounter problems with each other as well as with the society around us. It’s not that we want the problems, but we know that our competing interests can get in the way of each other. Add to that centuries of conflict and mistrust that result in the prejudiced thoughts or ideas we have about who Christians are or who Jews are and how they’ve treated us in the past. It’s amazing to think sometimes that we even worship the same God.

But who, or what, is really responsible for the rift that separates the creatures of God?

When we can’t get along with someone, we like to blame it on that person’s faults: stupidity, incompetence, outrageous actions, aggression or some other evil.

The real reason is none of these. It is that the world is broken, and we are the shattered fragments.

And all that stops us from coming back together is that we each imagine ourselves to be whole.

-Rabbi Tzvi Freeman
“Getting Along”
Based on letters and talks of the Rebbe
Rabbi M. M. Schneerson
Chabad.org

We can sometimes blame the other guy or even blame supernatural forces for how fractured our relationships seem, but in fact, our relationships are broken because the world is broken. It’s as if a man who was intended to be an Olympic-class runner has his knees broken and is forced to limp along for the vast majority of his life when he should be racing around the track. That’s the world we live in. If it bothers you that Christians and Jews can’t get along (or that Christians can’t get along with other Christians and Jews can’t get along with other Jews), it should bother you. We weren’t made for these sorts of struggles. That’s why, instead of focusing on what keeps us apart, we need to contribute just a little bit each day, to putting the world and ourselves back together again. We aren’t whole, but we can strive to be.

What one thing can you do today to make your broken world just one little tiny bit better?

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A Storm is Coming

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Facing the stormThat day when evening came, he said to his disciples, “Let us go over to the other side.” Leaving the crowd behind, they took him along, just as he was, in the boat. There were also other boats with him. A furious squall came up, and the waves broke over the boat, so that it was nearly swamped. Jesus was in the stern, sleeping on a cushion. The disciples woke him and said to him, “Teacher, don’t you care if we drown?”

He got up, rebuked the wind and said to the waves, “Quiet! Be still!” Then the wind died down and it was completely calm. He said to his disciples, “Why are you so afraid? Do you still have no faith?”

They were terrified and asked each other, “Who is this? Even the wind and the waves obey him!” –Mark 4:35-41

“Serenity is not freedom from the storm, but peace amid the storm.” -Unknown

I remember reading a story about a Jewish Chasid who went to his Rebbe and complained of terrible problems. He had various difficulties in his life, including matters of finance and was distracted all of the time. He begged the Rebbe to help him find peace of mind, so he could return to his Yeshiva studies.

The Rebbe instead became angry and said something like, “All you have been doing is telling me about your problems and how you want peace of mind. What about all you could be doing to help others?”

I can’t recall the source of the parable, so I’m reconstructing it from memory, but I think I’ve captured its essence. The Chasid wanted what we all want at times; peace of mind and relief from the struggles of day-to-day life. He wanted to return to a state where he could calmly, quietly contemplate the things of God and allow his spirit to ascend the heights of the courts of Heaven. Instead his Rebbe, the man who he felt was close enough to God to understand his concerns, completely sidestepped his worries, turned him around, pointed him at the problems of other people, and told him to go out there and be a solution.

Wasn’t that kind of heartless?

Not really.

For the past couple of mornings, I’ve been chronicling the personal struggles we all face in confronting sins, desiring to repent, the roadblocks of despair, depression, and discouragement, and how it seems that hitting the reset button on life during the Jewish High Holidays is more fantasy and wishful thinking than practical reality. After all, how is it possible to rid ourselves of our human frailties and grow closer to God when life will not stop long enough to give us a break? How can we enjoy the sunshine and the gentle breezes of an early fall when the raging storms of winter will absolutely not let up for a second?

“Serenity is not freedom from the storm, but peace amid the storm.” -Unknown

Easier said than done.

The disciples woke him and said to him, “Teacher, don’t you care if we drown?”

He got up, rebuked the wind and said to the waves, “Quiet! Be still!” Then the wind died down and it was completely calm.

He said to his disciples, “Why are you so afraid? Do you still have no faith?”

Was Jesus being unreasonable with his disciples? Who wouldn’t have been terrified? Where was his compassion?

We are not passive observers of this universe, but rather partners in its creation. We are the ones who assign each thing its meaning, who bring definition and resolution to an otherwise ambiguous world.

In fact, we are legal witnesses who determine a matter of life or death: For each thing we hold, each event that enters our life, our word declares whether it breathes with G-dly life or simply idles itself into oblivion.

-Rabbi Tzvi Freeman
“Defining Your World”
Based on letters and talks of the Rebbe
Rabbi M. M. Schneerson
Chabad.org

LionBut where is God amid the storm? Does God hear the screams of the countless victims of the rape gangs in the Congo? Where is God when the persecuted Christians in China and Afghanistan cry out? Where is God six months after the Japan earthquake and tsunami when the victims still face the long struggle to rebuild their nation and their lives (and now one million Japanese must flee a typhoon)?

While the storm in your life and mine may not be so devastating, where is God when we struggle and sometimes fail? Where is He in the storm?

The LORD said, “Go out and stand on the mountain in the presence of the LORD, for the LORD is about to pass by.”

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. When Elijah heard it, he pulled his cloak over his face and went out and stood at the mouth of the cave. –1 Kings 19:11-13

I don’t have the answers. I can’t tell you why people suffer horribly. I can’t tell you why some people suffer horribly and yet retain an almost mystical trust in God.

Though he slay me, yet will I hope in him;
I will surely defend my ways to his face. –Job 13:15

Most of us aren’t Job. But what choice do we have? If we give up and abandon our faith in the face of our sins and as the storm clouds approach, how are we better off? But how can God give us serenity in the midst of the storm? Paul knew:

I am not saying this because I am in need, for I have learned to be content whatever the circumstances. 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 4:11-13

Most of us aren’t Paul. But what choice do we have? The answer is there somewhere, beyond the simplistic platitudes of “you just need to have more faith”. Somehow it’s possible. Somehow, it’s even practical to be able to trust God to the degree that it defies all reasonable expectations. God won’t send away the storm. We must learn how to rely on Him strongly enough to be able to endure the wind and the rain and the chaos.

Somehow.

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Brilliant Light

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BrillianceDescribing the joy of the Rebbe is something like describing the majesty of the Rocky Mountains to a prairie dweller. We think of happiness as all the outer trappings of smiley faces and the “having-a-good-time” look. But what we saw on the Rebbe was an inner joy – the sort you feel when a sudden, brilliant light bulb flashes inside – except continual and constant. Not a joy that dissipates and burns itself out, but a tightly contained joy of endless optimism, power and life, waiting the special moment when it would burst forth like an unexpected tsunami, sweeping up every soul in its path.

The Rebbe once confided that he himself was by nature a somber and introspective person. With hard work, he said, he was able to affect his spirit to be full of joy.

Rabbi Tzvi Freeman
from the wisdom of the Rebbe
Menachem M. Schreerson
Bringing Heaven Down to Earth

Last March I wrote about Failing Joy 101, mainly because I don’t go around all smiley and happy all the time. I have my moods. I can be “down”. People who are perpetually perky and “up” kind of annoy me. But that’s not what joy is all about.

Yesterday’s “morning meditation” was in part, about the murder of 8-year old Leiby Kletzky and how his death affected his parents, his Borough Park (Brooklyn) community, and ultimately, everyone with a conscience. I lamented at one point that it will be a long time or never, before Leiby’s parents, an Orthodox Jewish couple, will ever experience joy again. After all, how can they?

The words I quoted from Rabbi Freeman’s book at the beginning of this blog post are from a chapter called “From Despair to Joy”. It’s easy, under the circumstances, to imagine the despair being experienced by Nachman and Itta Kletzky, but how can any reasonable and compassionate person expect them to go from “despair to joy”? Certainly it won’t happen very quickly and only a cad would suggest that people who are in severe emotional and spiritual pain should just “pull themselves up by their boot straps” and “get on with life”.

But what can you do when soul-numbing grief steals your last crumb of joy and all you’re left with is a life in the emotional shadows of depression and loss?

Depression is not a crime. But it plummets a person into an abyss deeper than any crime could reach. -The Rebbe

If you stare into the Abyss long enough the Abyss stares back at you. -Friedrich Nietzsche

The Rebbe could easily have been talking about little Leiby’s murder and Nietzsche could have well been describing the consequences of the crime, or at least, the consequences if we allow ourselves to stare too long into that deep, dark place. The Rebbe “responded” to Nietzsche thus:

Fight depression as a blood sworn enemy. Run from it as you would run from death itself.

I don’t think the Kletzkys can run from death just yet. Death is what surrounds them as they sit shiva for their son. And yet, they can’t sit there forever staring into the darkness, and neither can we, unless we want to be consumed.

The Rebbe anticipated our question, “how can I be happy if I am not?” and suggests an answer:

True, you can’t control the way you feel, but you do have control over your conscious thought, speech, and actions. Do something simple: Think good thoughts, speak good things, behave the way a joyful person behaves – even if you don’t fully feel it inside. Eventually, the inner joy of the soul will break through.

Sounds a lot like some of the things the Apostle Paul taught:

…and we take captive every thought to make it obedient to Christ. –2 Corinthians 10:5

Finally, brothers and sisters, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable – if anything is excellent or praiseworthy – think about such things. Whatever you have learned or received or heard from me, or seen in me – put it into practice. And the God of peace will be with you. –Philippians 4:8-9

Paul suggested thinking of wholesome things and putting them into practice and the Rebbe asks that we start with our thoughts, if necessarily, set our feelings to one side temporarily, and then behave as if we are experiencing joy. The antidote of both Paul and the Rebbe to despair is to do joy.

To be healthy, a person needs to be affecting his surroundings, uplifting those about him and bringing more light.

InfiniteI’ve heard this teaching of the Rebbe more than once. Even when everything has been taken from us and we feel completely empty inside, unable to fill the void in our very being, we still have something we can offer someone else. In bringing another person light, we may discover some of that light is being nurtured within us, dispelling the darkness of the abyss.

The Rebbe tells us that God created the natural state of human beings to be one of joy. That is hardly apparent as we look around us, watch the news, drive through traffic, and otherwise co-mingle with other people, but as his proof, he says, “look at children and you will see”. He also offers us this:

People imagine a place of G-dliness as serious, awesome and intrepidating. That fact is, where G-d is, there is joy. -The Rebbe

How good and pleasant it is
when God’s people live together in unity!
It is like precious oil poured on the head,
running down on the beard,
running down on Aaron’s beard,
down on the collar of his robe.
It is as if the dew of Hermon
were falling on Mount Zion.
For there the LORD bestows his blessing,
even life forevermore. –Psalm 133 (A song of ascents)

There are times when we feel very small, and afraid, and alone, even in the midst of our loved ones. You’ve probably felt this way in the middle of the night, when it’s quiet and dark and when everyone else is asleep, but your private pain and anguish will not give you up to rest. You may feel tormented by a world far larger than you are and you feel yourself shrinking into the night, into the abyss, and you fear in your tininess, that you will be swallowed alive and disappear altogether.

But even at that moment, when you feel as if you are about to vanish from God’s universe, there is something you own that no one can ever take away from you. It will anchor you and safeguard you. Here’s the secret:

A person is happy when he knows something worthwhile belongs to him. A person is very happy when he feels he is small and yet he owns something very great.

We are all finite owners of the Infinite.

We could argue with the Rebbe that we belong to the Infinite and not the other way around, but that’s the secret. He also belongs to us and as long as He does, we can never disappear. It’s not just that we are small and He is large. If God were only big, He would have limits, He could be eclipsed by something even bigger, God could be measured, God could be quantified. God wouldn’t be God.

But God is not big, He is Infinite. He has no limits. He cannot be measured. He does the eclipsing. In fact, being Infinite means God is not like anything or anyone we have experienced or can experience. That’s the secret. That’s the miracle. In our tininess, in our smallness, in our minuscule existence, we own something more than worthwhile, something very great, something Infinite! And belonging to Him and having Him belong to us, we can never truly be lost. Our breadcrumbs can never be consumed. We always know the way home, even in the darkest night.

Jesus answered, “I did tell you, but you do not believe. The works I do in my Father’s name testify about me, but you do not believe because you are not my sheep. My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they shall never perish; no one will snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand. I and the Father are one.” –John 10:25-30

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As If Considering Angels

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Broken AngelFor this very reason, make every effort to add to your faith, goodness; and to goodness, knowledge; and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness; and to godliness, mutual affection; and to mutual affection, love. For if you possess these qualities in increasing measure, they will keep you from being ineffective and unproductive in your knowledge of our Lord Jesus Christ. –2 Peter 1:5-8

Said Rabbi Joshua the son of Levi: Every day, an echo resounds from Mount Horeb, proclaiming and saying: “Woe is to the creatures who insult the Torah.” For one who does not occupy himself in Torah is considered an outcast, as is stated “A golden nose-ring in the snout of a swine, a beautiful woman bereft of reason.” And it says: “And the tablets are the work of G-d, and the writing is G-d’s writing, engraved on the tablets” ; read not “engraved” (charut) but “liberty” (chairut)—for there is no free individual, except for he who occupies himself with the study of Torah. And whoever occupies himself with the study of Torah is elevated, as is stated, “And from the gift to Nahaliel, and from Nahaliel to The Heights.” –Ethics of the Fathers 6:2

I know these two quotes may not seem to go together, but consider this. Peter says that we should add faith to goodness and then add goodness to knowledge. What knowledge? Where does this knowledge come from? Rabbi Joshua ben Levi implies that knowledge comes from Torah by expressing the inverse that one who does not occupy himself with Torah “is considered an outcast” and is like a “golden nose-ring in the snout of a swine, a beautiful woman bereft of reason”.

Sounds pretty harsh, but then, so does Peter:

This is especially true of those who follow the corrupt desire of the flesh and despise authority. Bold and arrogant, they are not afraid to heap abuse on celestial beings; yet even angels, although they are stronger and more powerful, do not heap abuse on such beings when bringing judgment on them from the Lord. But these people blaspheme in matters they do not understand. They are like unreasoning animals, creatures of instinct, born only to be caught and destroyed, and like animals they too will perish. –2 Peter 2:10-12

I’ve been involved in a series of online discussions lately that have been critical of Talmud study among Christians. Specifically, the allegation is that the sages who documented the Oral law and established a system of rulings for the Jewish people, were the inheritors of the tradition of the Pharisees and that Jesus had nothing good to say about the Pharisees, citing examples such as this:

Then Jesus said to the crowds and to his disciples: “The teachers of the law and the Pharisees sit in Moses’ seat. So you must be careful to do everything they tell you. But do not do what they do, for they do not practice what they preach. They tie up heavy, cumbersome loads and put them on other people’s shoulders, but they themselves are not willing to lift a finger to move them. “Everything they do is done for people to see: They make their phylacteries wide and the tassels on their garments long; they love the place of honor at banquets and the most important seats in the synagogues; they love to be greeted with respect in the marketplaces and to be called ‘Rabbi’ by others. –Matthew 23:1-7

This is just one of the examples in the Gospels which cast all Pharisees everywhere in a particularly bad light, but as I commented recently, Jesus is upset with this group of Pharisees, not because they taught bad things, but because they didn’t practice what they taught! Keep that in mind. If the Pharisees had behaved consistently with their teachings, Jesus wouldn’t have had a problem with them at all. His only beef with the Pharisees is that they were hypocrites, not false teachers.

Think about it. If, as some have stated, the Talmudic scholars and sages have inherited the mantle of the Pharisees and they behaved consistently with their own teachings, then it is quite possible that the “Rebbe of Nazaret” wouldn’t have any problem with them either.

I know there are a lot of variables to consider and we won’t know for sure until Jesus returns to us, but based on this small bit of simple logic, we cannot reasonably discard or disdain anything in the Talmud based on the behavior of a collection of hypocritical religious authorities that operated in Roman-Judea in the time of Jesus. We can’t also reasonably apply the following to the Rabbis of the Talmud:

The Lord says: “These people come near to me with their mouth and honor me with their lips, but their hearts are far from me. Their worship of me is based on merely human rules they have been taught. Therefore once more I will astound these people with wonder upon wonder; the wisdom of the wise will perish, the intelligence of the intelligent will vanish.” –Isaiah 29:13-14

I know it’s enormously tempting to apply the words of the Prophet not only to the Pharisees but to the Talmudic sages as well. Certainly, if we think of the Talmudic writings as only the rules of men with no Biblical source, then we might be justified in doing so, but taken out of context, we don’t know if Isaiah is even considering the Oral Law (which he would have seen as Torah) or the Rabbinic commentaries and rulings on said-Oral Law (and Written Law), which are recorded in the Talmud. The rulings of the Rabbis don’t overwrite and contradict Torah, but rather, are intended to interpret and make sense of the Written and Oral Law for each generation of Jews as they met new challenges in applying a Torah lifestyle in an ever-changing world.

Here’s something else to consider:

At that time Jesus said, “I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children. Yes, Father, for this is what you were pleased to do. –Matthew 11:25-26

Taken together with some portions of the quote from Isaiah 29:13-14, these words of the Master might suggest that it’s bad to be intelligent, well-read, and educated. Why bother to learn how to read at all if intelligence is not to be trusted and if it’s better to be ignorant and untaught? I don’t think this is what the Master means here, but rather, he’s saying you don’t have to be a scholar to have access to the grace of God. Of course, he’s not saying grace is denied the learned sage, either.

It’s been suggested that Rabbinic judgments and rulings are not to be trusted and that the wisdom of the average individual, as guided by the Spirit, reading the Bible in English and outside of its history, culture, and other contexts, is far preferable to trusting and learning from people who have spent all of their lives pouring over Scripture and striving to master the teachings of God.

And yet Peter was critical “of those who follow the corrupt desire of the flesh and despise authority”. Further, he said that “First of all, understand this; no prophecy of Scripture is to be interpreted by an individual on his own, for never has prophecy come as a result of human willing – on the contrary, people moved by the Ruach HaKodesh (the Holy Spirit) spoke the message from God”. (2 Peter 1:20-21 [CJB]).

Cutting BranchesWe could be tempted to say Peter is confirming that all a person; any person, needs is the Holy Spirit to interpret the Bible, but he’s also speaking of Prophets like Isaiah, not the average guy on the street. We read the prophecies of Isaiah because he was a prophet of God and we’re not. We read the teachings of Jesus because he’s the Messiah and we’re not. Also, lest we forget, Paul, the Apostle to the Gentiles, and the key to bringing the Gospel of Jesus Christ to the nations of the world, was a very well-educated man…in fact, far more educated than many of Christ’s inner circle who were what we would consider today as blue-collar workers and laborers.

There’s no problem with who Jesus chose to be close to him as being, relatively speaking, uneducated, because, as I’ve already mentioned, the love of Christ isn’t primarily accessed through “book-learning”. But on the other hand, the fact that Paul was chosen by Jesus says that education and authority isn’t a problem either. Certainly, being learned and possessing authority requires that such a position be used with justice, honor, and humility. The Ethics of the Fathers 6:5 speaks to this:

Do not seek greatness for yourself, and do not lust for honor. More than you study, do. Desire not the table of kings, for your table is greater than theirs, and your crown is greater than theirs, and faithful is your Employer to pay you the rewards of your work.

In fact, from the same chapter (Chapter 6:6), we find that study of Torah (which includes Talmud in this context) yields people who have qualities such as:

love of G-d, love of humanity, love of charity, love of justice, love of rebuke, fleeing from honor, lack of arrogance in learning, reluctance to hand down rulings, participating in the burden of one’s fellow, judging him to the side of merit, correcting him, bringing him to a peaceful resolution [of his disputes], deliberation in study, asking and answering, listening and illuminating, learning in order to teach, learning in order to observe, wising one’s teacher, exactness in conveying a teaching, and saying something in the name of its speaker.

As long as the teacher behaves consistently with these, and the other teachings in the Torah and Talmud, what problem could this present? What problem could it present for any person of faith and good will who wishes to devote time to pondering this wisdom?

We see that taking Scripture out of context and applying an overly simple interpretation to what may turn out to be very complex matters of principle actually results in a disservice to the Prophets and Apostles, as well as to the later sages, and finally to Jesus and to God the Father.

We should all be very, very careful how we interpret and apply Scripture, especially if we use it to malign our teachers and scholars and, by inference, every religious Jew who has ever lived or will live, for they too revere the sages and attempt to live their lives by the principles of Torah, which have been established and interpreted across the ages.

I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you.” –Genesis 12:3

I do not want you to be ignorant of this mystery, brothers and sisters, so that you may not be conceited: Israel has experienced a hardening in part until the full number of the Gentiles has come in, and in this way all Israel will be saved. As it is written: “The deliverer will come from Zion; he will turn godlessness away from Jacob. And this is my covenant with them when I take away their sins.” –Romans 11:25-27

All Israel has a share in the World to Come, as is stated: “And your people are all righteous; they shall inherit the land forever. They are the shoot of My planting, the work of My hands, in which I take pride.” –Sanhedrin 11:1

for there is no free individual, except for he who occupies himself with the study of Torah. –Ethics of the Fathers 6:2

Do not denigrate the root, lest your branch be cut off from it.