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The Lamplighter Weekly

Volume 19 Issue 42
Dec. 3-9, 2017-15-21 Kislev, 5778 
Torah Reading: Vayeishev
Candle Lighting: 5:08 PM
Shabbos Ends: 6:05 PM
 

Parsha Synopsis · A Word From the Rabbi
Essay ·
Thoughts That Count
Once Upon A Chassid · Tid Bits · Happenings · Notes From Israel

 

Parsha Synopsis

Vayeishev
Genesis 37:1-40:23

Jacob settles in Hebron with his twelve sons. His favorite is seventeen-year-old  Joseph, whose brothers are jealous of the preferential treatment he receives from his father, such as a precious  many-colored coat that Jacob makes for Joseph. Joseph relates to his brothers two of his  dreams which foretell that he is destined to rule over them, increasing their envy and hatred towards him.

Simeon and  Levi plot to kill him, but  Reuben suggests that they throw him into a pit instead, intending to come back later and save him. While Joseph is in the pit,  Judah has him sold to a band of passing  Ishmaelites. The brothers dip Joseph’s special coat in the blood of a goat and show it to their father, leading him to believe that his most beloved son was devoured by a wild beast.

Judah marries and has three children. The eldest,  Er, dies young and childless, and his wife,  Tamar, is given in levirate marriage to the second son,  Onan. Onan sins by spilling his seed, and he too meets an early death. Judah is reluctant to have his third son marry her. Determined to have a child from Judah’s family, Tamar disguises herself as a prostitute and seduces Judah himself. Judah hears that his daughter-in-law has become pregnant and orders her executed for harlotry, but when Tamar produces some personal effects he left with her as a pledge for payment, he publicly admits that he is the father. Tamar gives birth to twin sons,  Peretz (an ancestor of King David) and  Zerach.

Joseph is taken to Egypt and sold to Potiphar, the minister in charge of  Pharaoh’s slaughterhouses. G‑d blesses everything he does, and soon he is made overseer of all his master’s property.  Potiphar’s wife desires the handsome and charismatic lad; when Joseph rejects her advances, she tells her husband that the Hebrew slave tried to force himself on her, and has him thrown into  prison. Joseph gains the trust and admiration of his jailers, who appoint him to a position of authority in the prison administration.

In prison, Joseph meets Pharaoh’s  chief butler and  chief baker, both incarcerated for offending their royal master. Both have disturbing  dreams, which Joseph interprets; in three days, he tells them, the butler will be released and the baker hanged. Joseph asks the butler to intercede on his behalf with Pharaoh. Joseph’s predictions are fulfilled, but the butler  forgets all about Joseph and does nothing for him. 

A Word From the Rabbi

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WHEN WE CAN'T SEE THE GOOD THINGS
The Torah's View on Challenge and Adversity

Spotting an extraordinary teacup, a middle age couple who shared a deep appreciation for fine antiques and pottery, asked the proprietor of a local antique shop if they might have a closer look: "We’ve never seen a cup quite as beautiful," they told the lady as she handed them the delicate article.

"I've not always been a teacup, you know," whispered the antique as they took her into their hands. "There was a time when I was just a lump of clay." "Oh, please tell us more," urged the awestruck couple.  

"As I said, I was once just a lump of red clay when my master took me and rolled me and repeatedly pounded and patted me. ‘Don’t do that,' I yelled. 'I don’t like it!' But he only smiled and gently repeated, 'Not yet, not yet.'

Then, wham! I was placed on a spinning wheel and suddenly I was spun around and around. 'Stop it! I’m so dizzy; I’m going to be sick!' I screamed. But the master only nodded and muttered quietly, 'Not yet'.

He spun, poked and prodded and shaped me to suit himself and then put me in the oven. I never felt such heat. I yelled and knocked and pounded at the door. 'Help! Get me out of here!' 
I could see him through the opening and I could read his lips as he shook his head from side to side saying, 'Not yet, not yet'.

When I thought I couldn’t bear it another minute, the door opened. He carefully took me out and put me on the shelf where I began to cool. Oh, that felt so good. 'Ah, this is much better,' I thought.

But after I cooled off, he picked me up and he brushed and painted me all over. The fumes were horrible, I thought I would gag. 'Oh, please stop it! Just let me alone!' I cried. He only shook his head and said, 'not yet'.

Then suddenly he put me back in to the oven. Only this was twice as hot and I just knew I would suffocate. I begged, I pleaded, I screamed, I cried. I was convinced I would never make it; I was ready to give up.  

Just then the door opened and he took me out and again placed me on the shelf where I cooled and waited, wondering what was next. An hour later he handed me a mirror and said, look at yourself, and I did.

'That’s not me' I cried, 'It can’t be. It’s so beautiful! I’m beautiful!' Quietly he spoke: 'I want you to remember that despite the pain of being rolled and pounded and patted, had I left you alone you’d have just dried up and disintegrated.

I know that spinning around on the wheel made you dizzy but had I stopped you’d have crumbled. I know it was hot and dreadful in the oven but had I not put you there you would have cracked. I'm aware how bad the fumes felt when I brushed and painted you but without it, you would never have had any color in your life. If I hadn’t put you back in the second oven your hardness would not have held, you wouldn’t have survived.

Now you are a magnificent product. You are what I had in mind when I decided to create you.'"

In 1980, a man by the name of Harold Kushner wrote a book entitled: When Bad Things Happen To Good People. The book became an instant bestseller and the author went on to become a prominent writer and lecturer. This of course is not without good reason. Kushner has after all, dared to tackle a highly complex and disconcerting subject.

As its title suggests, the book wrestles with the belief in an Al-mighty, Al-merciful G‑d and the dreadful calamities that only too often befall His treasured earthlings. Especially disturbing to the author are the heartbreaking challenges that dog the upright, kind and innocent men and women, many of them religious and G‑d fearing.

The quandary of human suffering and adversity is no small matter. It invariably impacts our perception of G‑d and religion, as it deals at its core with Divine justice. Indeed man's entire view of human existence and purpose is influenced by this very issue.

Still, despite the popularity of the book and its author – who has come to be regarded as leading authority on the subject – the book's central theory is fundamentally flawed.

In his fervor to exonerate G‑d for man's senseless suffering, the author has stripped Him of His Divine power. "We ought not be upset with G‑d for the pain and suffering in our lives, for He is limited in what He can and cannot do to help," asserts the author. G‑d, in other words, is really not bad; He's essentially handicapped (Heaven forbid), so much for the term "Al-mighty."

The absurdity of this philosophy, save for the obvious, is beyond the scope of this forum. Suffice it to say that the Torah makes absolutely no pretenses about the reality of adversity and challenge, even as it maintains G‑d’s full power and control.

Anyone who has studied the book of Genesis is familiar with the trials and tribulations of the patriarchs. Each of these Biblical giants has experienced his own unique set of hardships beginning with Avraham, who as we know was tested no less than ten times.

Yitzchak to be sure, had his share of trouble as well, not the least of which was his designation as a human sacrifice. He also suffered ongoing antagonism from the king of the Philistines. In addition to his rivalry with his own brother Ishmael, he was forced to contend with an even uglier rivalry between his two sons; Yaakov and Eisav.

But it is Yaakov more than anyone, who personified the epitome of challenge. The Torah describes his many trials and tribulations in elaborate and colorful detail. Beginning with his protracted altercation with his brother Eisav – from whom he eventually fled for his life – his ordeal only intensified.

His twenty-years with his uncle Lavan were fraught with backbreaking toil and constant deceit. His encounter with his brother after twenty years of exile, described in last week's Parsha, left him entirely sapped, not to mention his wrestling stunt with the angelic force.

His beloved wife Rachel passes away on him before her time. His daughter Dina is seduced and taken by Sh’chem. To add insult to injury, his sons react to the atrocity with excessive force. They take matters into their own hands and destroy all the males of that city, leaving Yaakov ashamed and horrified.

When Yaakov finally returns home to Canaan, he is ready to call it a day – looking forward eagerly to some peace and tranquility. Yet, as our Parsha, Vayeishev, relates, he is overwhelmed by the foremost challenge of his life; the loss of his beloved son Yoseph.

It is noteworthy to recall the words of the tenth century classic commentator Rashi regarding this painful episode: From the contrast of the word "Settled" – used in the Torah in reference to Yaakov’s return to the land of Canaan; which implies permanency, and the word “Sojourn" – used with regards to his father’s stay in the same land; which implies wandering, it is inferred that after his long exile and struggles, Yaakov wished to settle down in tranquility, but the anguish of Yoseph’s disappearance overwhelmed him (Rashi, Genesis 37:2).

Nor is it the patriarchs alone who are singled out for challenge. Rashi proceeds with the following fascinating observation: "Though the righteous seek tranquility, the Holy One Blessed is He, says, 'are the righteous not satisfied with what awaits them in the world to come that they expect to live at ease in this world as well?'"

How do we explain all this? Would anyone argue in earnest that our patriarchs were not good people? Why did these pillars of humanity deserve to endure hardship? And what do we make of Rashi's comments that the righteous can expect to suffer?

Whatever the reason might be, it is obvious from all the above that the Torah does not view adversity as bad or evil. Perhaps it is because challenge unleashes our soul’s deepest potential and untapped reserves, as goes the saying: "Adversity causes some men to break and others to break records."

Perhaps it is due to other reasons, among which is the notion that we are part of a greater whole and must sometimes sacrifice some of our personal tranquility and wellbeing for G‑d's greater cosmic purpose. Perhaps it has something to do with the fact that our life in this world is but a tiny fraction of a much greater journey, and that at a later point the score is evened-out. 

 A major tenet of Torah Judaism, which Kushner seems to entirely ignore, is the belief in the immortality of the soul, otherwise referred to as life after death, or life beyond the grave. The latter is an indispensable component of Jewish theology, indigenous to every facet of the Jewish religion from rituals to liturgy – a principle without which Judaism is essentially meaningless.

This single factor quite obviously changes the entire dynamics vis- a vis the issue of reward and punishment. Yet Kushner does not recognize this phenomenon as part of the equation. In fact, nowhere in his book is this idea even mentioned. This helps explain his agonizing struggle with Divine justice. Such strife, however, holds no sway over those who are in tune with Judaism’s true creed regarding the Afterlife.

The answer to our enigma regarding Divine justice lies in good measure in our perspective of human existence. To isolate our existence on this earth from the greater eternal existence is like trying to make sense of one piece of a ten thousand piece puzzle, or one frame of a movie.

If however, we are to view our physical life the way Judaism teaches us, as one small segment in the soul’s eternal cycle, and that reward and punishment are carried over from one dimension of existence to another, it is then a great deal easier to accept the mysterious and elusive ways of the world, hence the following Talmudic passages: “Know that the grant of reward of the righteous is in the world to come.” (Ethics Of The Fathers 2:21). “This world is like an anteroom before the world to come. Prepare yourself in the anteroom so that you may enter the banquet-hall.” (Ethics Of The Fathers 4:21).

As mortals we sometimes simply fail to see the whole picture. But that shouldn’t dissuade us from our belief in G‑d’s goodness, for the deficiency is from our human limitations by which G‑d is not bound. Regrettably though, Kushner takes issue with this intrinsically Jewish principle as well, as is evident from his subsequent remarks: “Often, victims of misfortune try to console themselves with the idea that G‑d has His reasons for making this happen to them, reasons that they are in no position to judge. . .

‘In 1924 the novelist Thornton Wilder attempted to confront this question in his novel The Bridge of San Luis Ray. . . More than forty years after writing The Bridge of San Luis Ray, an older and wiser Wilder returned to the question of why good people suffer in another novel, The Eighth Day. The book tells the story of a good and decent man whose life was ruined by bad luck and hostility. He and his family suffer although they are innocent. At the end of his novel, where the reader would hope for a happy ending, with heroes rewarded and villains punished, there is none. Instead, Wilder offers us the image of a beautiful tapestry. Looked at from the right side, it is an intricately woven work of art, drawing together threads of different lengths and colors to make up an inspiring picture. But turn the tapestry over, and you will see a hodgepodge of many threads, some short and some long, some smooth and some cut and knotted, going off in different directions.

Wilder offers this as his explanation of why good people have to suffer in this life. G‑d has a pattern into which all of our lives fit. His pattern requires that some lives be twisted, knotted, or cut short, while others extend to impressive lengths, not because one thread is more deserving than another, but simply because the pattern requires it. Looked at from underneath, from our vantage point in life, G‑d’s pattern of reward and punishment seems arbitrary. But looked at from outside this life, from G‑d’s vantage point, every twist and knot is seen to have its place in a great design that adds up to a work of art’.

There is much that is moving in this suggestion, and I can imagine many people would find it comforting. Pointless suffering, suffering as punishment for some unspecified sin, is hard to bear. But suffering as a contribution to a great work of art designed by G‑d Himself may be seen, not only a tolerable burden, but even as a privilege. So one victim of medieval misfortune is supposed to have prayed, ‘Tell me not why I must suffer. Assure me only that I suffer for Thy sake.’ 

On closer examination, however, this approach is found wanting, asserts Kushner. For all its compassion, however, it too is based on wishful thinking. The crippling illness of a child, the death of a young husband and father, the ruin of an innocent person through malicious gossip – these are all real. We have seen them. But nobody has seen Wilders tapestry. All he can say to us is ‘Imagine that there might be such a tapestry.’ I find it very hard to accept hypothetical solutions to real problems.

How seriously would we take a person who said ‘I have faith in Adolf Hitler or in John Dillinger. I can’t explain why they did the things they did, but I can’t believe they would have done them without good reason.’ Yet people try to justify the deaths and tragedies G‑d inflicts on innocent victims with almost these same words.” – Kushner, When Bad Things Happen To Good People.                    

If you’re feeling a bit queasy after hearing these words, especially the shocking comparison between the inexplicable fate of mankind – which every credible religion attributes to a righteous and just superior power – to that of a maniacal mass murderer, you are probably in good company. Had it not been for the deep pain and distress on the part of the author of these words – due to personal tragedy – it would actually be hard for some not to be offended.

With regards to the substance of Kushner’s argument that it is “very hard to accept hypothetical solutions to real problems,” it should be obvious by now that this logic is based on a total misconception of G‑d and faith. There is thus really no need for an elaborate response. Indeed the answer to Kushner’s argument can be summarized in the following sentence: The notion that “seeing is believing,” is perhaps true on a human level, in relation to G‑d, however, this principle represents the utter denial of His true existence and quintessential being.

The reality is that we don't really know the particular reason for the adversity and challenge in our life. But does that really matter? Since it is obvious from the Torah that challenge is not a bad thing but rather an inevitable part of life and the purpose of one’s particular existence.

G‑d, clearly, knows what He’s doing with each of us. He is the potter, and we are His clay. He will mold us and make us and expose us to just enough pressures of just the right kind so that we may become a flawless piece of work, to fulfill His good, pleasing and perfect will.

So when life seems hard, and you are being pounded and patted and pushed almost beyond endurance; when your world seems to be spinning out of control; when you feel like you are in a fiery furnace of hardships, or when life seems to smell horrible, think of what a beautiful product is in the making.

The venerable King David, himself no stranger to suffering, has best summarized this basic Jewish ideology in his declaration: “For a moment in His wrath grants life in His favor; weeping will tarry for the night, and joy will come with the morning.”

Even the saddest hours of our lives – that which comes to us as weeping at night – that which we bewail as a calamity – says King David, are but the birth pangs of future sublime happiness that will be greeted with joyous song in the “morning,” i.e., once it has the desired effect on our spirits, for the ways of G‑d are all nothing but gifts. His wrath is intended only to make us become more worthy of His eventual favor and hence of life itself.

Most importantly let us not forget that even in our darkest moments of dread and suffering G‑d stands at our side firmly and vigilantly, as stated in the familiar chapter of Psalms, chapter 23: "Even if I will walk in the valley of the shadow of death, I will fear no evil, for you are with me; Your rod and your staff – they will comfort me. . .   

May the final words of the chapter come into complete fruition: "Only goodness and kindness shall follow me all the days of my life..." with coming of the righteous Moshiach BBA.

book mockup.png Gut Shabbos! 

Rabbi Kahanov is the founder/director of Chabad in Northeast FL, consisting of 6 Chabad Centers
He is also the author of "What Chabad Really Believes"
If you like this, you might be interested in purchasing his book click here for more information 

 

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Righteous Individual vs. Righteous Leader

In his blessings to his children before his passing, Jacob assigned to each of them their role in the formation of the Jewish nation. The twelve sons of Jacob became the twelve tribes of Israel, whose twelve individual callings collectively realize the mission of Israel.

Judah, Jacob's fourth son, was granted the role of sovereign and ruler. In Jacob's words, "The scepter shall not depart from Judah, nor the legislator's pen from his descendants; to him nations shall submit, until the coming of Shiloh." Beginning with King David, all legitimate rulers of Israel — kings, nessiim, exilarchs — up to and including Moshiach, were and will be from the tribe of Judah.

By rights, the sovereignty belonged to Reuben, Jacob's firstborn. But Reuben had sinned against his father, forfeiting this right, which was then transferred to Judah. Why Judah? Our sages identify two virtues for which Judah merited the leadership of Israel:

(a) When the other sons of Jacob plotted to kill Joseph, Judah saved his life. "What shall we profit by killing our brother and covering his blood?" argued Judah. "Let us sell him to the Ishmaelites and not harm him with our own hands, for he is our brother, our own flesh." The others accepted Judah's reasoning, and Joseph was taken out of the snake-infested pit into which he had been thrown and sold into slavery.

(b) Judah publicly admitted his culpability in the incident of Tamar, thereby saving her and her two unborn sons from death.

It would seem, however, that Reuben was no less virtuous than Judah. Indeed, in both these areas, Reuben's deeds were greater and his intentions purer.

Regarding the plot to kill Joseph, it was Reuben who first saved Joseph's life by suggesting to his brothers that, instead of killing him, they should throw him into the pit. As the Torah attests, he did this "in order to save him from their hands and return him to his father" (Reuben did not know that there were snakes and scorpions in the pit). The Torah also attests that Reuben was not present when Joseph was sold, and records his shock at not finding Joseph in the pit when he returned to take him out and his berating of his brothers for what they had done. Judah, on the other hand, only suggested a more profitable way of disposing of Joseph (the Torah says nothing about any hidden intentions), and was the cause of Joseph's sale into slavery. Indeed, we later find the others accusing Judah: "It was you who told us to sell him. If you would have told us to return him [home], we would have listened to you" (Rashi, Genesis 38:1).

As for Judah's public penance, here, too, Reuben excelled him. Reuben, too, admitted and repented his sin. And while Judah was faced with a choice to either admit his responsibility or cause the destruction of three innocent lives, there were no such compelling factors in Reuben's case. Furthermore, Reuben's penance did not end with a one-time admission of guilt, but continued to consume his entire being for many years. Indeed, the reason why Reuben was not present at the time of Joseph's sale — nine years after his original wrongdoing against his father — was that "he was occupied with his sackcloth and fasting."

The Lubavitcher Rebbe explains: As far as personal virtue is concerned, Reuben indeed surpassed Judah, both in the purity of his intentions regarding Joseph and the intensity of his repentance over his failings. But Judah was the one who actually saved Joseph, while Reuben unwittingly placed him in mortal danger. In the same vein, Judah's repentance saved three lives, while Reuben's remorse helped no one; in fact, had he not been preoccupied with his sackcloth and his fasting, he might have prevented Joseph's being sold into slavery.

Indeed, Reuben retained his rights as Jacob's firstborn in all that pertained to him as an individual. But he forfeited his role as a leader, by neglecting the most basic prerequisite for leadership. Believing Joseph safe for the time being, Reuben rushed back to attend to his prayers and penance, forgetting that concern for one's fellow must always take precedence over one's own pursuits, no matter how pious and lofty these pursuits might be.

While Reuben prayed and fasted, Judah acted. Judah earned the leadership of Israel by recognizing that when another human being needs us, we must set aside all other considerations and get involved. Even if our own motives are still short of perfection. Sometimes, we cannot afford to wait.

By Yanki Tauber; based on the teachings of the Rebbe.

Thoughts That Count
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And Jacob dwelled in the land of his father's sojourn (Gen. 37:1)

Jacob was able to dwell in peace even when forced to contend with Esau's mighty armies. It was not until jealousy and hatred broke out among Joseph's brothers over a seemingly insignificant issue - the coat of many colors - that the period of enslavement of the Jewish people in Egypt began. We learn from this that contention and strife among brothers has the potential to cause far greater damage than even the most powerful outside enemy can inflict. (Alshich)

And he said, I seek my brothers (Gen. 37:16)

When a Jew prays, he should try to connect his personal requests to the needs of the Jewish people. For example, when praying for the recovery of an ill person, we say, "May G‑d show you mercy, along with the rest of the ill of Israel." Joseph prayed to be saved together with his brethren. (Ohr HaTefila)

When she gave birth there were twins...and he called his name Peretz, and afterwards his brother...and he called his name Zerach (Gen. 38:27-30)

Peretz is the direct ancestor of King David and Moshiach. The Midrash notes that "Before the first enslaver of Israel (Pharaoh) was born, the ultimate redeemer of Israel (Moshiach - Peretz) was already born." G‑d thus brought about the remedy and cure before the affliction - before the Egyptian exile and all the exiles that would follow thereafter - including our own. This "light of Moshiach" that was created with the birth of Peretz confers upon Israel the strength and ability to succeed in their exiles to "break through" (the meaning of the name "Peretz") all the obstacles that try to impede their service of G‑d until Moshiach is revealed. (The Rebbe, Shabbat Parshat Vayeishev, 5751)

Once Upon A Chassid

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The German Newspapers

And he was youth-like (37:2)

Joseph would engage in youthful follies, curling his hair and making-up his eyes (Rashi's Commentary)

Rabbi Menachem Mendel of Horodok was once asked: "You are forever extolling the trait of humility. So why do you dress in such handsome clothes?"

Said Rabbi Mendel: "The surest place in which to conceal a chest of treasure is a pit of mud and slime…"

When the third rebbe and leader of Chabad chassidism, Rabbi Menachem Mendel of Lubavitch, passed away in 1867, he was survived by a number of scholarly and pious sons. Each had a following of disciples who wished to see their mentor assume his father's place.

Rabbi Grunem Estherman, one of the great mashpi'im in the annals of Lubavitch, was a young man at the time, and undecided as to which of the Rebbe's sons to turn for leadership and guidance. When he discussed his dilemma with the famed disciple Rabbi Shmuel Ber of Barisov, the latter said to him: "Listen, Grunem. They are all children of the Rebbe's. 'They are all beloved, they are all mighty, they are all holy.' But let me tell you of one incident, and then you do as you see fit.

"During one of my visits to Lubavitch, there was something in our late Rebbe's discourse which I found difficult to understand - it seemed to contradict a certain passage in the kabbalistic work of Eitz Chayim.None of the elder disciples were able to provide an answer satisfactory to me, so that night I made my rounds among the Rebbe's sons. I visited Rabbi Yehudah Lieb, Rabbi Chaim Schneur Zalman, and the others. Each offered an explanation, but, again, none of their ideas satisfied my mind.

"By now it was fairly late at night. I was headed for my lodgings when I noticed a light burning in Rabbi Shmuel's window. I had not considered asking him - he is the youngest of the sons and, as you know, his behavior is that of a rather ordinary and indistinct individual. However, I was curious to know what he is up to at such a late hour. So I pulled myself up on to his windowsill and looked in. What did I see, but Rabbi Shmuel immersed in the very section of Eitz Chayim where my difficulty lay?! So I figured I had best go in and discuss it with him.

"I went round to the door and knocked. 'Just a minute' he called out. After a rather long minute the door opened. I took in the scene: newspapers were laid out on the table, German papers, Russian papers. Of the Eitz Chayim not a trace.

" 'Reb Shmuel Ber! Rather late, isn't it?' he said. 'How can I help you?' I told him of my problem with the discourse the Rebbe had delivered that day and the passage in Eitz Chayim. 'Ah, Reb Shmuel Ber' he said 'they say you are a smart Jew. Nu, I ask you, you come to me with a question in Eitz Chayim…?'

" 'Listen, my friend,' I said, "your game is up. Five minutes ago I saw you with the Eitz Chayim. Now either you tell me how you understand it, or else tomorrow the entire Lubavitch will hear about the interesting tricks you pull with your German papers.'

"We sat and discussed the matter till morning," Rabbi Shmuel Ber concluded his story, "and I came away thoroughly impressed with the extent and depth of his knowledge. This is what I can tell you, Grunem, now you do as you see fit..."

Tid Bits
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Spiritual Pyromania

tid bit
Imagine if you could experience your wedding day every day...

Chanukah offers a tremendous opportunity to meditate by the lights of the menorah, and the flame of a candle makes a beautiful visual analogy for the experience of life on earth. If you stare into the flame of an oil lamp or candle, you become fixated by the flickering fire, the way the flame defies gravity in its graceful movements. It seems to want to fly away, pulling upwards as if inhaling a breath of fresh air, yet it remains anchored to the wick below. Each upsurge is followed by a corresponding retraction, followed by an even greater resurgence... until it seems as though the flame is going to burst forth off the wick and explode into a psychedelic sky scape. But then the flame is calm once again.

This is the ebb and flow of life.

Our Soul, the core of our being, is like a flame. It wants to always surge upwards, to disengage from the limitation of its wick, the body and the physical world that keep it grounded; it wants to engage in unbounded inspiration beyond what the body can contain, and return to its spiritual source. It reaches for ever-increasing extraordinary heights, reaching an ecstatic climax that puts it at the brink of bursting out of its bodily box. But at that very moment, the Soul comes down to earth against its will. It knows that the ultimate purpose is to make all that inspiration and ecstasy dwell down here in the physical world.

In this vein, we struggle for a lifetime, dancing on the fine line between our desire for otherworldly euphoria and our mission to plough through the rough earth and make this world a spiritual continent.

Without oil, the wick will quickly burn out, utterly consumed by the intensity of the flame. It is the oil that enables the two to coexist, and fuels the flame while it is attached to the wick. So, too, the oil of Torah, especially the way it is illuminated by the mystical teachings of Kabala and Chasidut, provides fuel for the Soul's fiery existence and enables it to perform its ultimate mission - to remain united with the body and be spiritual within a physical world.

The giving of the Torah 3,300 years ago was the wedding day of G‑d and the Jewish people, and it is an event that is relived every time a Jew plunges into the wisdom of G‑d. Every day presents us with the opportunity to experience the energy of our cosmic wedding day - exactly the way it was originally, and even higher - by experiencing the light of studying the inner dimensions of Torah.

May we have a Chanuka that is infused with spiritual pyromania, riding the waves of light to a future where our awareness of the Infinite will permeate the earth like the waters cover the sea - literally.

Izzy Greenberg, a writer, scholar and teacher, is the Creative Director of Tekiyah Creative and the editor of Exodus Magazine. To learn more and to read his writings, visit www.IzzyGreenberg.com

 

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