Introduction
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Repent and
walk at liberty, humbly with HaShem!
Klal Yisrael,
Tu B’Shevat, and Unity
Twice daily
(and more) we proclaim, “Shema Yisrael Adonai Eloheinu Adonai Echad”
(Hearken Israel,
HaShem Our G-d, Hashem [Absolute] One). The immutable, Infinite and immeasurable
unity of G-d is part and parcel of our faith. We too declare daily that G-d’s
glory is so profound that nothing HaShem creates can fully or truly praise,
glorify, or extol in completeness G-d’s true majesty, power, beauty,
and unity. G-d is not a human that
should be then haughty, requiring beings to give G-d self-worth –
indeed, G-d’s humility can be seen through this very act that only
G-d can truly know G-d’s full unity and worth and splendor (as well
as G-d’s desire to create, give freedom of choice to, and glorify the
creations as long as they perform and seek the will of G-d).
It is said
by the rabbis that the Jew needs three things: G-d, Torah, and Yisrael (not
only the land, but the community).
There are not two Torahs nor two Yisrael’s nor two powers:
ONLY ONE G-D. So though “Torah
Echad” or “Yisrael Echad” may seem strange grammatically,
by using the term Echad here it points us back to the ultimate Source of
Unification: G-d, the L-rd of Hosts.
Thus we find on the converse the teaching
from the rabbis that the destruction of the Temple,
of which we lament, was caused by “baseless hatred” - that is
disunity in the people, in klal Yisrael (the community of Israel). Indeed, in the Second Temple
Commonwealth we know
many (some scholars say up to 18) factions of Jews existed, fought others
& each other, and sought to vindicate & prove their own rightness
(see Yevamot 14a for the teaching by the rabbis against factions). In fairness, some were right and some, if
not most, probably thought & truly believed they were right/justified,
yet each day too from our siddurim (prayer-books) we proclaim, “For
not because of our rightness do we lay our supplications before thee, but
because of thy great mercy” (translation, Rabbi Dr. David de Sola
Pool). To have humility before G-d
means to know before Whom one stands at all times in all places and that we
are as nothing compared to G-d, indeed even the leviathan (Job 40:25; cf.
Job chapter 38ff) and the greatest creation is as naught (“If you
should mark iniquities, L-rd, who could stand?”, Ps 130ff).
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Nature
of Discord
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In Bereishith (Genesis) we find the theme of
discordant brothers until Yosef’s sons, Ephraim and Manasseh who do
not quarrel over a “birthright” and blessings, but accept it
(and thus one reason why at Shabbat we bless our children to be “like
Efrayim and Manasseh”; though adults, it bears to mention that Aharon,
Moshe’s elder brother, not only accepted, but with grand love &
joy welcomed Moshe after his appointment).
For indeed, there is no “birthright” that belongs to one
simply because of their station or birth G-d teaches us. Yosef too tests his brothers to see if
they will continue their jealousy when he showers Benyamin with more than
the rest. After all, that resentment
lead to their apathy towards Yosef’s cries in the pit and to be
callous enough (even Rueven who knew intellectually it was wrong, did not
have the courage and compassion to do what was right and overcome his base
inclinations) to sell him to slavery.
His test helps to determine whether or not his brothers had truly
repented (since they might just pay lip service; Yosef’s repudiation
was a means that they could atone while keeping & increasing their
dignity, rather than being shamed or felt compelled to beg forgiveness).
Through the
rest of the Tanakh we find the tribes fighting and thinking each of their
ways is the right way or even priests & Levites practicing corruption. Sometimes, like Dan, they engage in un-kosher
worship and thus the others are right to repudiate them. However, in our teachings we know that we
are not allowed to chastise the wicked (Prov 6:7) – to rebuke. The goal of repudiation is to uplift them
through it, to bring them back; to uphold their dignity and not crush their
spirit. For G-d does not seek the
destruction of the wicked, but wishes all to repent (just one example of
many: Ezekiel 18:28-32).
In
Kabbalah, as long as we leave literalism and superstition at the door, we
are given ways to understand what the Torah teaches us about human nature and
G-d’s attributes (to think that the sefirot or that attributes of G-d
are G-d’s essence is to miss the point and err towards
blasphemy! G-d is One). We have two inclinations: one base
(animal; “evil,” destructive/consumptive), the other divine
(unifying, “divine,” creative/loving). While to discuss this point at length
would be a rabbit-trail (c.f., www.inner.org),
suffice to say that each is part of us and can be used for good or even
ill. Like fire, our base inclination
can warm & provide light, or it can burn & destroy. If you light a fire in the right place at
the right time, it is good. In much
the same way, those animalistic desires like eating, sex, pleasure can be
and should become vehicles for the good.
Like water, our divine inclination can unify & satisfy or it can
become stagnate (content) & putrid (arrogant). Both forces are necessary: to seek
further unification for instance requires both the “fire & water”
elements. The fire to keep us
desiring to reach new heights, while the water keeps us content in the
pleasures G-d has blessed us with (Ecc. 11:9-10; 12:13-14).
Rather than discuss all the sefirot at
length, gevurah (justice, power, discipline) and chesed (loving-kindness,
mercy, giving) give a poignant representative example. When we are wronged, we feel both the
want for vindication & justice, as well as compassion & empathy (as
well as for us and towards the other).
Sometimes we want to “knock someone down a peg or
two.” Other times, we see the
pain in the person that has caused them to lash out and override the pain
they caused us to go to them, “Why doesn’t he love
me?” And then we hear,
“He does; maybe he needs your love right now as much as you need
his.” Look at a person who
exemplifies compassion and you’ll find often they are very hard on
themselves. That justice is turned
inward, “I must have done something wrong to deserve
this.” Compare that to a
person who exemplifies justice & power and they are very hard on others
and self-righteous because their love is turned inward making them feel
vindicated & right, “by the power of my hand, I will stop this
evil.” To deny part of our
humanity is not “overcoming” it because it has to be released
somewhere. That compassionate person
who takes abuse for too long will eventually lash out scathingly. That arrogant person who abuses others
too long will find someone who will see into their heart, show them their
true face and cause them immense pain by turning inward (this concept is
described at more length for example on blog.libertarianking.com, see
these entries especially).
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Yoking
the Discordant
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As was inferred and hinted at earlier,
to “yoke” our selves is a key towards self-unity. That is, we put it under our stewardship
to guide and direct it, but do not subdue it or dominate it. Think of an animal: if you attempt to
completely dominate an animal to do your will, it often becomes needy and
demonstrates its abuse (or it becomes an angry, violent animal). On the flip side, those who don’t
yoke their animals find their animals “controlling” them and
not heeding instruction (or it could become needy too; it depends on what
the steward was projecting onto the animal).
In the first example, that person who
dominates others and themselves subjugate sometimes because they try to
deny its very existence; it should be an extension of their own self and
will. Perceived wrongs are treated
with strict punishment and patience is rare. This is an aspect of uncontrolled
justice. The second example, the
person who allows themselves to be dominated, wants to bestow their love so
much on others because they in return want (or need) more love than even
that. They often become
passive-aggressive, not expressing their desires and eventually become
frustrated that “nothing goes their way.” This is one aspect of uncontrolled mercy.
Children from broken homes of abuse
often show us this in quite a pronounced manner: either they too become
domineering-abusive or they become submissive and passive-abusive. They did not learn to balance the traits
and forces (specifically in this case: discipline/power and
forgiveness/loving-kindness) within them.
Sometimes they get a taste of the “other side” and enjoy
it so much that they then become unbalanced on that other side, muddling
themselves and feeling in total disarray.
Usually then, they chose one over the other rather than remain in
such a state. In what may seem
surprising, this can often lead to healing.
For instance, a counselor will help them to see both sides and
appreciate them; to become more at peace with themselves. In Hebrew, shalom which means peace comes
from the root of “completeness; wholeness.” Where there is no justice, there is no peace;
where there is no peace, there is no justice. As the rabbis also say, “He who
shows mercy to the evil brings evil to the compassionate.” That is, that too much mercy on the
wicked allows their evil to oppress the weak.
Thankfully, repentance is available
– in Hebrew, teshuva is literally to “turn back.” To return to the Source; to the pure soul
within us that G-d gave. G-d told us
all, beginning with Cain, “sin crouches at the door; its urge is
toward you, yet you can be its master” (Gen 4:7). G-d is not a man or the son of man, that
G-d should lie or change (Num 23:19, Hosea 11:9, et. al.). G-d also tells the whole Jewish people in
Deuteronomy chapter 30 that what G-d has commanded is not too hard or
elusive, but it’s near to us; it’s not too hard because G-d
said it is not. Those who claim
otherwise are misguided, uninformed or liars/abusers. They often are so dominated by that idea of
incapacity that it’s a continual source of pain in them: either they
are too evil, too downtrodden, or too righteous as we discussed earlier
(the contrite in spirit whom G-d shows mercy on or the haughty who abuse
who G-d humbles; Psalm 92 illustrates this well). G-d did not lie when G-d declared Torah
to be immutable and unchanging for all generations; for G-d is so and so is
Yisrael.
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Tu
B’Shevat: The New Year of Trees
The Symbolism of Trees
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Rabbi Berel Wein’s
article on Tu B’Shevat bears some exploration and
discussion. G-d promised us that the
Torah would never pass away as well that Yisrael would never pass
away. Both have stood the test of
time while empires rose and fell.
Both have stood up to the destruction that the wicked sought to
impose. Their power is the power of
destruction rather than creation.
G-d by sheer nature of revelation, that light of fire, burns and
warms. The wicked perceive it as
destruction (Prov 21:2-4, 11, 15), hardening their hearts as the tempest
passes – falling back into their old ways and refusing to yield &
be yoked. The righteous perceive it
too as destruction or judgment (e.g., Moishe/Moses exclaiming his
inferiority to serve, as do other prophets), opening their hearts to let in
more G-dliness as they become refined in the fire by yoking themselves to
the commands of G-d and thus are disciplined (to seek the “face of
G-d”; c.f. Psa 50 & 51).
Those who seek to eradicate Torah and
Jews and thus G-d bring their own destruction. They fight against the very G-dly nature
within them. Those who seek to come
closer to G-d often bless the Jews/Israel and revere Torah (Gentiles have 7
basic/foundational commands: the laws of Noah; the rest of the Torah was
given to refine the Jews; this concept is discussed in more length
here and in many places that Gentiles can have a full & meaningful
relationship with G-d, no conversion to Judaism is necessary; in fact many
people already obey & believe in the laws
of Noah). “I will bless
those who bless thee and curse those who curse thee” is not some
notion of arrogant chosenness (though some may take it that way
unfortunately), rather it is an indication of the natural order G-d
created: to rebel against G-d brings death, to revere (love and fear) G-d
brings life. If Jews were to
wantonly destroy Gentiles, they too would be accursed for destroying
G-d’s creation. In the rules
of war, G-d commands the Jews not to even destroy fruit-bearing trees! G-d demands of Jews that we treat
animals, nature, all of G-d’s great Creation with respect.
We Jews, as a symbol of leaves on the
Tree of Life (Torah), can wonder, “What will happen if I
perish?” Perhaps it’s
arrogance or fear, but nonetheless as R. Wein points out the tree has stood
even when the leaves wither and fall; in fact, this is part of life. Further, several of the branches of the
tree, or even G-d forbid, everything down to its trunk can be cut and still
spring up new life (e.g., Noah, Abraham, Moses & the Israelites at the
sin of the golden calf, etc, etc.).
The whole world similarly too (like during the times of Noach)
thinks so arrogantly at times in their own power & ability or in the
power of institutions, governments, plans/contingencies, family, religious
leaders, etc. to save them or work to bring them success (Psalms 146, 92,
91, 90, 20, 30, et. al.). Yet, even
in secular science we find that billions of years have passed without us;
we are as but dust in the wind. And
yet, G-d doesn’t stop there for G-d does not want us to despair, but
to serve in joy and
pleasure (cf. Ecc 11:1ff)!
Self-esteem we all know comes from
within, same with happiness (after the basic needs are met, levels of
happiness do not vary greatly depending on any particular circumstance,
often in fact what we think will make us happy does not; Google this and
you’ll find a lot of info on this).
Modern psychology is catching up to the eternally existent truths
within Torah. Rabbi David Aaron of
Isralight discussed this
concept in the article “Love Thyself” for parashat Beshallach
(when the Children of Yisrael and the world witnesses G-d’s
redemption by casting the hardened of heart into the Reed Sea). Neither self-loathing (too much
internalized justice) nor will arrogance (too much internalized self-love)
bring one to a healthy level of self-esteem and equilibrium. Whose yardstick will you use to judge
yourself and the world, asks G-d in judgment (Job 38:1ff)? Are you so haughty to think you can be
G-d, to know right from wrong? Are
you so shamed of face or ridden with guilt that you hide, despair, and fear
judgment? It’s when we feel
out of control with ourselves that we seek to control the world, to expand
our borders and power/dominion. We
do not like the world we see and think we can do better, we know better
than the rest, we are better. Even
the self-loathing justifies their acts in this way, so downtrodden and hard
on themselves they bring that same level of judgment on others they
perceive as wronging them or others.
As Rebbe Nachman so elegantly pointed
out that we only see in others what we know from ourselves (or think of a
person from the middle ages hearing a voice from a cell phone: it could
appear as magic!). Those who refuse
or “cannot” see evil cannot see it in themselves; neither the
overly compassionate who wants to have mercy even on those that seek to
destroy while they are consuming lives (“Do not stand idly by why
your neighbor’s blood is shed”, Lev 19:16) nor the
self-righteous who believe their acts of destruction are justified, mocking
their “foes” and taking pleasure in their violence.
Sure, we may have repented and turned
back, but we see evil because we recognize it first in ourselves –
even though it may not have the same level of control it once did over us. We are not commanded to let evil flourish
and be a doormat allowing evil to consume & destroy our world (Exo 17:8-16;
Lev 19:16; G-d rebukes those who flee from fighting against evil throughout
the Tanakh, e.g. in Deborah’s Song – Judges 5:17; see also
here for more) nor are we commanded to perform evil and be
self-righteous, emboldened by our power (“When I was untroubled, I
thought, ‘I shall never be shaken,’ for You, O L-RD, when You
were pleased, made [me] firm as a mighty mountain. When You hid Your face, I was
terrified,” Psalm 30:7-8).
Truly, today this is clear as day: the tension between pacifistic
hopefulness and aggressive change, albeit a majority seems to accept both in
theory. However, as tensions
increase so does fight or flight (and thus the instinct of theirs seems to be
the righter path): the natural tendencies come out in people to incline
towards meek passivity (mercy) or towards retributive destruction (justice);
in role reversals especially this becomes dangerous (i.e., the compliant
enthralled by power and the retributive feeling powerless).
It is true, G-d inclines towards mercy
(else as we said before, who could stand?
G-d by creating shows mercy to a creation less than G-d) and in
nature we find that flexibility (to a certain degree) has greater strength;
like the bamboo that martial artists use rather than say, cedar. The trees that bend to the wind and have
deep & strong roots do not get uprooted. The trees that stand too strong without deep
roots or the trees that bend without roots are toppled. G-d is patient and slow to anger; G-d
calls us to be “holy as I am holy” so these traits that G-d
displays for us are examples for us (the fundamental point of Torah is
character refinement: Bereishith Rabbah 44:1; thus the middoth tovoth,
or exalted characteristics, given in these teachings is tantamount as are
those traits in our teachers/leaders and thus us). Yet, there comes a reckoning when either
G-d’s mercy on enemies appears as too vengeful (cf. Prov 25:21-22) or
when G-d’s wrath is provoked.
Indeed, it is G-d who promises ultimate deliverance by “waging
war.” In the Exodus, even
though the Israelites left armed, only G-d waged the destruction of the
wicked by a “mighty hand” and “outstretched
arm.” The Exodus is a symbol
of the coming Redemption. So even
though the patriarchs before and after fought in wars and in defense of
self & others, ultimately it is only G-d (Isa 59:15-21; cf. Isa
57:1ff). Yet, G-d still appoints
watchmen over Jerusalem (Isa 62:6: the
allusion is that we all should be as watchmen, loving Jerusalem as they “shall prosper,”
as in Psa 122:6) to stand guard, to herald, and to do good deeds (Isa
58:5-8), and to seek peace (defenders) – and yet, even they are blind
(Isa 56:10). All of us are guilty,
all of us are called to repent and trust only in G-d – not even
ourselves, our judgments, etc.
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Seeking
Unity
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When destruction goes global and the
world is struggling more & more – less able in its power to
“save” itself (as this power is only from HaShem anyway)
– this is a sign to us to repent and trust in G-d, to do deeds of
kindness as these are the real measures of who we are anyway and what
really matter: to help one another.
For G-d’s judgments can be forestalled or revoked by
repentance and deeds of mercy. As
the rabbis teach, only good prophecies must happen because those that speak
of ill or disaster can be mitigated, delayed, or withdrawn due to
repentance.
Rabbi Dr. Nathan Lopes Cardozo (http://www.cardozoschool.org/essays.asp)
in his most recent article in memory of Rabbi Noah Weinberg, z”l,
“The Splitting of the Red Sea, the State of Israel and the Elections”
diligently reminds us of the high prices we will pay if we do not turn our
eyes back to G-d.
Turning then to G-d, to the Source and
Infinite Unity, turns us again towards Torah and Yisrael. Which branch on the Tree can rightly
stand on its own? Which leaf knows
it will not perish (Isa 57:1ff)? Who
is so righteous to be spared (Isa 65:3-6)?
That is why daily in our prayers we each affirm, “all of us as
one” we are not so hard of heart to think we are righteous. Only in G-d’s mercy and in G-d can
we ultimately trust; thankfully vehicles for the service of G-d can be
trustworthy & merciful too, but again the Source is to be acknowledged.
Shall we continue in baseless
hatred? In meaningless separations
and distinctions? Shall we continue to
show disdain to those we think unworthy and vice versa? That may be the gravest error we can make
is to declare we are righteous and “they” are evil (of course,
another great mistake is ignoring or being blind to evil). For G-d does not want any to perish (but
to repent) so why should we want their destruction? Is it then right to turn a blind eye to
those who may yet atone? Shall we
make them yield to our power & our judgments or shall we turn, direct
them to G-d first? Lest we despair
that all of us have erred, all of us too can be a light and show
G-dliness! Lest you pray and repent,
forgetting acts of justice and mercy to accompany, as well as uplifting
your soul and those around you! Awe
of G-d: love AND reverence (fear). Without love, joy is hard while without
reverence, arrogance or lack of accountability (i.e., duty) is natural.
Does not the sparrow teach us trust
– the sparrow that works for its food even when lamenting in
hunger? Does not the cat teach us
modesty regarding its baser desires (covering up food and excrement; as the
Talmud alludes to)? Did not the
trees teach us about ourselves and G-d?
How much more so humanity?
G-d declared the world good and man good; it is our task to uncover
the shroud of darkness covering the light.
As darkness spreads and threatens to snuff out more light, this is
the time, this is the time, to kindle – for a candle does not
go out when lighting another wick!
What is more awe-inspiring than a G-d
who is so great that does not have to control the creations, to give them
free-will, and that G-d’s plan will happen no matter what (c.f. Esth
4:14)! What is more awe-inspiring
than a G-d who is so great and powerful and to be feared who lifts up our
eyes and raises up those who are bowed to bestow infinite mercies –
even, especially the “simple” blessings of life, sun, rain,
joy! Who is like our G-d?!
Look within – self-examine
– and seek the L-rd. Give
– bestow to others – goodness and praise the L-rd. Be not satisfied nor be so
distraught. Struggle in joy! Yisrael, for your name is “to
struggle with man and G-d and prevail!” Life is a struggle. It is not just a submittal nor is it just
for you alone - or for revelry! In
the wrestling we have with G-d and man (like Jacob and Esav), we can
struggle or we can embrace. Not much
has to change, perhaps only the intention and the feeling we bestow to the
other. Do we fight or do we
hug? Shall we strive to be as
Ephraim and Manasseh?
Those who seek destruction shall find
it, so incline towards mercy is what G-d teaches all of us and we – I
– still miss the mark! The rich
child who receives riches without work does not appreciate them nor does
the poor child given pearls know their true worth. Shall we remain as children unable to
fully appreciate or shall we grow?
We all know to grow is to struggle.
To work out in the gym causes pain (e.g., the muscles tear and then
get bigger/stronger), yet we go through it for the benefits. The emotional pains too, the spiritual
pains that we have a harder time with can be so as well! Shall they harden our heart or circumcise
them towards compassion?
Yea, Yisrael: seek out one another and
learn and seek peace. “How
lovely it is when brothers dwell in unity [Hebrew implied: by joint
tenant-ship!]”! You who are
quick to pronounce judgments pronounce also them on yourselves: “be
not evil in your own sight” (Pirkei Avot 2:18).
I would rather err to mercy and fall
into the hands of G-d than to err towards judgment and be given to men to
ravish. G-d has indeed has mercy on
me all the days of my life. Praise G-d
for all and in all! We sing for joy
to the L-rd, our Deliverer! I was
dismayed and frightened, but the L-rd comforted us! The L-rd gives food to the raven and
comfort to the mourners. Thank the
L-rd all the earth, for the L-rd is good, infinitely abundant in mercy and
truth! In the bed of our affliction,
in the moment before death, praise G-d, laud in the highest heavens! G-d has lengthened our years and spared
us from the grave, let us rejoice and be glad therein!
Fear not the wicked who seek your
silence nor cower before the pestilence that lays waste all around you. For the L-rd is our strength and our
song! Who can judge our Judge? Who can diminish the strength of the
Almighty? Who can ascend the Rock
and breach our Fortress? “Be
strong and courageous; be not frightened or dismayed for HaShem your G-d is
with you wheresoever you go” (Jos 1:9). “I would rather stand at the
threshold of G-d’s house than dwell in the tents of the wicked”
(Psa 84:11). Truly, I would rather
sing your praises encircled by the enemy than be silent in hopes they spare
me to prolong my life! For You, G-d,
are our life and our length of days.
We who contend with one another, let
us seek the embrace. Let us make
peace and seek and worship the L-rd.
As G-d was not content in our sacrifices of bulls that lead us not
to repentance, so are we not content to spill blood of those who seek us
harm. Let us pray and offer up the
sacrifices that please G-d, let us rejoice (Isa 55:12) so that our enemies
come to repentance and G-d be our mighty arm and shield. Though I have been afflicted in my
struggles, I praise the L-rd for the redemption and having lifted me up!
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Continuing…
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The rabbis explain that the messianic
era will begin either when we are completely worthy or unworthy. That is, that on the one hand we may work
with G-d to make peace or that though we have worked to try to make peace,
that our contentions with each other continue until Yisrael is surrounded
by representatives of all the earth who seek it harm and thus, like in
Egypt G-d will redeem us with a mighty hand and outstretched arm in the
sight of all the world (as a somber reminder, only 1/5 of the Jews made the
Exodus).
It starts inside each one of us this
process of mending. To find that
peace and wholeness of self; to love and be loved – without being
abused or abusing others. Yisrael,
we too must mend our own divisions before we can expect our enemies and the
world to not only live in peace, but for the world also to mend. Nations, each community too shake off the
complacency and work to renew yourselves.
If any one of us: Jew or Gentile, Jewish community or Gentile
community, think we can make peace by war without first seeking peace
within we are badly mistaken. Return
to that pure soul G-d provided each of us, return to G-d; for only in returning
to the Source can we make peace [and return] to ourselves.
May this not only be our prayer on
our lips & in our hearts, but the work of our hands and the way in
which we walk. Yea, L-rd, the work
of our hands establish thou it. May
those who seek peace prosper and those who love thee O L-rd our G-d, only
One!
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Last Updated 14th day, 5th/11th month of
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