Archives for April 2015

Torah Reflections – April 19 – 25, 2015

Tazria – Metzora

Leviticus 12:1 – 15:33

 

We Are Energy Bodies                              

                   

This week’s Torah portion is, admittedly, a challenge to our modern sensibilities. This portion talks about tzara’at, a skin affliction most translators define as leprosy; although no one knows what it was exactly. Given that skin disease is generally not a favorite topic of conversation, one way to bypass it is to extract from the text the more mystical teachings, and avoid dealing with scaly skin afflictions, and other colorful details. This time, for a change, we find at the literal level of the narrative, a fascinating passage that brings to light a broader understanding of the context and the aim of the biblical text.

 

The second Torah portion of the two assigned to this week’s reading is called Metzora.

In the ancient sacrificial system of the Temple, the disease afflicted person would come to the High Priest for healing. The High Priest, not unlike the Shaman, was also a healer. This portion describes what the affected person is to do. He is to bring animals for sacrifice, and come to stand in front of the High Priest. A rather curious ritual is then described, whereby the High Priest dips the fingers of his right hand into the blood of the sacrifice, and puts it on the ridge of the right ear of the leper, on the right thumb and on the right big toe. Then the High Priest repeats the three part ritual, but this time, with oil. This peculiar encounter is described twice back to back in this Torah portion. Our sages tell us, anytime something is repeated in Torah, you have to pay careful attention. So what was this ritual about?

 

I am one of many who are convinced that, 2500 years ago, the Middle-East and the Far-East were already intimately connected. Trade routes crossed through the known world from China and India, all the way to Egypt. Spiritual practices and healing techniques traveled along these routes as well. I checked in with friends, professionals in the arts of Chinese medicine, and asked them what was likely commonly known about the connections for these places on the body: ear, thumb and big toe.

 

The acupuncture chart for the ear reveals that its center ridge is directly related to skin diseases. The thumb point is the last point of the lung energy channel. The lung and large intestine are the organs containing the metal element in the body, and the tissue ruled by metal is the skin. So skin ailments are often considered to have lung and/or large intestine involvement. The big toe’s outside corner of the nail is the Spleen channel (digestion, absorption, assimilation of food/ideas/events; related to the earth, to harvest time;) and the inside corner is the liver channel (harmonization and smooth flow of energy; related to springtime, vision and hope) — all linked to energetic imbalances expressed as inflammatory responses of the skin.

 

What our sages understood then, and we have lost touch with since, is that we are energy bodies. The Temple Priests practiced acupressure as a form of healing 2500 years ago because they knew our bodies were channels for the flow of Divine energy. They understood the energy lines that course through us, and saw each spiritual practice as a way to bring balance to the energy body. In fact, our sages divided the traditional 613mitzvot/commandments into two groups: 248 were connected to what they saw as the 248 organs of our bodies, and 365 were connected to what they saw as the sinews or tendons, nerve connectors. Performing the mitzvot was not only a way to heal the world “out there,” to bring harmony into society; it was a way to heal our inner energetic world, to bring it into balance. Perhaps the time has come to reclaim these ancient practices, to shift our vision of the embodied beings we are to more holistic, integrated, multidimensional selves, and work through our prayers, our chants, our meditations, our songs and our spiritual practices to bring our energy bodies into greater wholeness, greater harmony, greater shalom.

Torah Reflections – April 12 – 18, 2015

Sh’mini

Leviticus 9:1 – 11:47

 

Merging With The Light

 

As our weekly reading resumes, following the end of Passover, we are met by one of the most mesmerizing stories in Torah: the fiery death of Aharon’s sons Nadav and Avihu. Most rabbis explain their deaths as Divine punishment and as a cautionary tale “against spontaneous worship… and the unrestrained desire to ascend to forbidden heights” as Nehama Leibovitz highlights in her commentary. Due to the complexity of the Hebrew, however, no one can fully grasp the ultimate meaning of the story.

 

Moses and Aharon then went inside the Tent of Meeting. When they came out, they blessed the people; and the Presence of the Eternal appeared to all the people. Fire came forth from the Presence of the Eternal and consumed the burnt offering… And all the people saw, and shouted, and fell on their faces. Now Aharon’s sons Nadav and Avihu each took his fire pan, put fire in it, and laid incense on it; and brought-near, in the Presence of the Eternal, a strange fire, such as he had not commanded them. And fire came forth from within the Presence of the Eternal and consumed them, so that they died within the Presence of the Eternal. Then Moses said to Aharon: This is what the Eternal meant by saying: Through those near to me I will be known as Holy… [Lev. 9:23-10:3]

 

With the nearness of the holiday of Lag BaOmer, the fire that consumed Nadav and Avihu connected me to the legend of Rabbi Shimon Bar Yochai. In Israel, every year, on the 33rd day of the counting of the Omer (Lag BaOmer,) people gather around bonfires to mark in festive ways the anniversary of the death of Rabbi Shimon Bar Yochai. In the northern Galilee town of Meron, 300,000 people make a pilgrimage to his grave on that day. Why? The legend describes Rabbi Bar Yochai as a towering mystical figure; the author of the Zohar (the Book of Splendor) — the seminal composition of kabbalistic thought  — and perhaps the only Jewish mystic known to have spent years meditating in a cave after fleeing for his life from the Roman armies. Once out of his hiding, it is told that Bar Yochai began to reveal the deepest secrets concerning God and Creation to his disciples. Rabbi Abba, one of his students, became the scribe for Bar Yochai’s oral teachings. As Rabbi Bar Yochai was on his death bed, revelation after revelation came pouring out of him at an increasingly faster pace, as if in a race against time. On his last day, a force within compelled him to share all the mystical teachings he had yet to reveal. The sun was sinking, Rabbi Abba was writing, but there was too much to write down. And as Rabbi Shimon Bar Yochai kept speaking, as Rabbi Abba kept writing, the rest of the students saw the sun suddenly stand still, refusing to set. At once a fire began burning all around the house. No one could enter, no one could leave — Bar Yochai dictating with urgency, Rabbi Abba writing furiously. At last, Bar Yochai finished, and a fire-like radiance, a brilliant light, filled the house as his soul departed his body.

 

In those last moments of his legendary life, Rabbi Shimon Bar Yochai merged with the One Light of Being. He remembered the Light he had always been, and became that Light. He had drawn near to the Presence of the Eternal and was transformed into a strange fire, a radiance, a burst of Light. The mythical story of Nadav and Avihu speaks of a similar experience. Aharon’s two sons, just like Bar Yochai, are described by some rabbinic commentators as “towering personalities… [and] men of exalted saintliness.” These two holy beings can’t help but be transformed in the overwhelming Presence of the Eternal, and the strange fire they bring near is the Light of Being they awaken to in that moment. They, like Bar Yochai, die in a burst of Light, merging with the One Light of Being in a spiritual ecstatic self combustion. But legend or myth is not to be taken literally. These stories act as mirrors to deeper spiritual truths. What is described here might be an experience of the “little self” combusting in the awesome awakening to one’s own Light. What is consumed in such a moment of en-light-ment — outshined by the Light of the Divine Presence — is that separate sense of self. But what is revealed, born in that same moment, is one’s true identity, the true Light of one’s Infinite Being.