Archives for August 2014

Torah Reflections – August 24 to 30, 2014

Shof’tim

Deuteronomy 16:18 – 21:9

The Healing Power of Self-Awareness  

This week marks the beginning of the month of Elul, the last month of the Jewish year. Less than 29 days separate us from Rosh HaShanah, New Year’s Day. Elul is a month of preparation ahead of the High Holy Days, a time of personal inventory. We review the year that was, fearlessly assessing how we have “shown-up” in our world against the yardstick of our own values and principles. This process is called Teshuvah/returning, because no matter how far we have drifted away from our center, engaging in this practice with honesty and integrity allows us to return, to re-align ourselves with our soul, our Higher Self. Teshuvah is a way to heal, to forgive and be forgiven, to learn from and let go of the past; a way which ultimately supports our reclaiming our own inner wisdom.

But how do we enter into such a process? Because we are so good at criticizing and condemning ourselves for all our faults and failures throughout the year, how do we engage in a thorough moral inventory, openly examine the character flaws that impact our lives, without falling into excessive self-righteous flagellation which can easily turn into an ego trip down the I-am-the-worst-evil-person-that-ever-was road? The first verses of this week’s Torah portion — which inaugurates the month of Elul each year  — give us instructions in regard to this inner process:

 

You shall not judge unfairly; you shall show no partiality; you shall not take bribes, for bribes blind the eyes of the discerning and upset the plea of the just. Justice, justice shall you pursue, that you may thrive and occupy the land that the Eternal your God is giving you. [Deut. 16:19-20]

 

Judging, Torah reminds us, is not condemning. Judging is hearing arguments from all sides, weighing the evidence at hand, assessing, and forming an opinion. Therefore, first and foremost, we are to be fair in our self-assessment. We are not to take-on more blame than what derives from the hurt we have caused, and are to weigh each wrong-doing in proportion of its severity. Our tradition makes a distinction, for example, between the wrongs committed inadvertently and those committed on purpose. Then, we are not to show “partiality.” We are not to dwell on our favorite wrong-doings, the familiar, the known, perhaps the minor ones, and ignore or shortchange others. All our character traits deserve their time in the court of our consciousness. The point of this exercise is not to beat ourselves up, but to become increasingly aware; to bring out of the shadows, out of the basement of repression and denial the fullest truth possible about ourselves. Why? Because awareness itself heals. Because our ability to make the unconscious conscious directly impacts our personal growth. Which is why we shouldn’t “take bribes.” Bribes are what divert us from the truth; the compromises we make with ourselves, the personal justifications and rationalizations that allow us to ignore some of the character flaws that come with being human, unavoidably stuck in ego.

And when this ego traps us in its illusory pursuit of unattainable perfection, Torah tells us that it is “Justice” we are to pursue instead. The word translated as “justice” is tzedekin Hebrew, but tzedek also means “rightness” or “correctness.” What we are to “pursue,” therefore, is the right view about our being, the correct understanding of who we are, as we are. Practicing Tzedek, or Right View, helps us understand our multifaceted conditioning and how it manifests in our world. It gives us, at one level, the possibility to heal and grow; and, at another level, affords us the opportunity to transcend this conditioned self altogether. It supports our ability to stand increasingly as the Witness, aware of who we are, as we are; aware of what is, as it is. When we stand as the Witness, we stand with both metaphysical feet in the land that the Eternal [our] God is giving us, the land of Realization, of Awakening. As the High Holy Days approach, may we courageously gift ourselves the pursuit of Tzedek, the gift of Right View.

Torah Reflections – August 17-23, 2014

Re’eh

Deuteronomy 11:26 – 16:17

Waking up From Our Collective Amnesia

See! I place before you today a blessing and a curse. The blessing, that you listen to the mitzvot of the Eternal your God, that I enjoin upon you today; and the curse if you do not listen to the mitzvot of the Eternal your God, and turn aside from the way that I enjoin upon you today… [Deut. 11:26-28]

In light of the ongoing wars, unspeakable violence, racism and hatred that seem to be defining the first decades of the 21st century, these opening verses from our weekly Torah portion appear to us as a dire prophetic warning. We look out at our world and wonder how far we have already “turned aside” from the way of Spirit, and if there is a path to trace back, to reorient ourselves.

In truth, what we are seeing out there in the world isn’t new — though it is unfolding on a greater scale and with more sophisticated weaponry than ever before — but it is happening because we, as a human race, suffer from collective amnesia. And what we have forgotten — and keep forgetting — is that not only are we not separate from one another, but that every being (and every thing) is but an expression of the One. “You are children of the Holy One” [Deut. 14:1] the Torah reminds us this week.

Why do we forget? Because the Unity of Being is hidden from the eyes of the ego. The ego looks out and all it sees is separation, differences and polarities. It looks at the infinite spectrum of colors in the rainbow of Creation and forgets that each one of them is but an expression, a refraction of the one Divine White Light. But how can we awaken to the White Light when all our senses only register the variegated colors of the rainbow?

Rabbi Yehudah Leib Alter of Ger, a Chasidic master of 19th Century Poland, offers an answer through one of the most powerful commentaries on these first two verses of this week’s Torah portion.

In everything there is a living point from the Life of Life. But that inwardness lies hidden in this world. [One] has to arouse and reveal this inwardness that lies within all things by means of the mitzvot… Through the mitzvot we bring all our deeds near to [the One]…

The rebbe’s answer is that only through our spiritual practices do we stand a chance to remember, to wake up from our amnesia. We bring ourselves to remember time and time again by keeping conscious company (Torah,) through a disciplined daily spiritual practice (Avodah,) and by acting mindfully and compassionately in our world (Gemilut Chasadim.) This way, we increase our capacity to see the One within every one and every thing more and more often and for longer periods of time.

But the rebbe goes one step further:

Each person has to give light to the inner point, which is as though in prison until we have the strength to light up its darkness. This point is itself ‘the blessing, that you listen…..’ When you attach yourself to the point within each thing, you will come to see that it is the blessing. Then, indeed, “see” — by negating yourself before the point.

Realizing the Oneness of Being alight in every one and every thing leads one — if one has “the strength” and fierce determination to do so — to “give light” to one’s own “inner point,” and “see” oneself, as well, as an expression of that Divine Light. In the process, however, the existence of the separate sense of self — root of our forgetfulness — is negated and dissolves in the blessing of awakening to the One “inner point” of Light that is our Source.