Torah Reflections: January 14 – 20, 2017

Bo

Exodus 10:1 – 13:16

From Pharaoh’s Slaves to God’s Slaves

There is one peculiar word in Hebrew that is used interchangeably in this week’s Torah portion. While the Torah portion itself tells of the last plagues wrought upon Egypt by God and, in the end, of the Israelites’ mass departure from Egypt; the root of the word that concerns us here is Avad. At the beginning of the portion we read: “The Eternal said to Moses: Come to Pharaoh! For I have hardened his heart and the heart of his Avadim (translated here as “servants” or “courtiers”), in order that I may display my Signs among them.” [Ex. 10:1] However, later on, we find this same word understood very differently: “Moses said to the people, “Remember this day, on which you went free from Egypt, the house of Avadim (rendered here as “bondage” or “slaves”).” [Ex.13:3] Yet, in another place where we are given the reason why Pharaoh has to free the Israelites from slavery, we see the root of that same word used to express something different still: “Thus says the Eternal, the God of the Hebrews, ‘How long will you refuse to be humbled in My Presence? Let My people go that they may v’YaAv’duni (“worship Me”).” [Ex. 10:3]

I posit, however, that there is an intimate connection between the three verses when one reads the text beyond its literal meaning. When I come to Torah, I start with the assumption that I am all the characters of the story. I am the Hebrew slaves and the Pharaoh enslaver, I am Moses and I am God. This text, therefore, speaks to me of an inner experience of enslavement, of my stuckness in my own Egypt/Mitzrayim—from the Hebrew root meaning “narrowness.” But, most importantly, this story speaks to me of the possibility of liberation from such a place of enslavement to the exiguous worldview of my own limited belief system. Connecting our first two verses, we read the word Avadim as “slaves” in both cases, and understand the first verse to teach us that our enslavement, our stuckness, stems from our own hardened heart. Not only do we live in a confining self-constructed Egypt, but we have hardened our heart to the exclusive defense of this narrow place, in the never-abating fear that it might be attacked or upended.

But the Divine within, continuously works to free us from this inner bondage. On good days we are able to hear and heed the voice of our inner Moses telling us to “Let Go!” and open our heart. On not-so-good days we are met with “plagues”—“in order that I may display my Signs among them”—ultimately designed to help us realize that this closed-heartedness and constricted way of being is just not tenable. The Divine within is calling us to break free from of our enslavement to the fearful ego, so that we may YaV’duni/“become slaves to Him,” as our third verse seems to indicate. No longer refusing to see the Divine Presence in every moment—i.e. no longer rejecting the inner knowledge of the One Being within us, manifesting as us, as everything and everyone—automatically silences the ego and leaves us in a state of deep humility and awe. We do not become enslaved to a God “out there” dictating His will over ours. Rather we become enslaved or surrendered to the God “in here;” leading a life that embodies the Divine attributes of the most gentle, accepting and understanding ways of being; and expresses our highest value, doing justice, practicing love and compassion and walking humbly along our unique path.

Torah Reflections: January 29 – February 4, 2017

Bo

Exodus 10:1 – 13:16

God Acts in Wondrous Ways

Our Torah portion opens, this week, with the last four plagues to befall Egypt. “Then the Eternal One said to Moses, ‘Go to Pharaoh. For I have hardened his heart… so that I may display My signs among them, and that you may recount… how I made a mockery of the Egyptians and how I displayed My signs among them—in order that you may know that I am the Eternal’.” [Exod. 10:1-2] The Hebrew doesn’t actually speak of plagues but of signs, wonders, miracles or signals. These signs are out-of-the-ordinary events in nature that are meant to trigger a reaction of awe in the hearts of the Israelites. Awe was what God intended for us to feel in the great display of God’s might; for us to know the Divine Presence in our world in unmistakable ways.

For those of us living in Western Washington one of the most “out-of-the-ordinary” awe-filled event in nature at this time of the year is snow. When some in Seattle might experience snowfall as a plague, many see it as a wondrous occasion. Because it is so rare, snow has a great power in our region: it quiets things down. Snow slows everything down to a quasi standstill. Snow does on the outside what meditation does on the inside. When it snows in Seattle, there is nowhere to go and nothing to do. We retreat inward, we Shabbat. We cozy up on the couch with a hot beverage, we grab a good book, dust off a few board games. Suddenly we have time for a few minutes of meditation. We hit the reset button. We reflect on what is most meaningful in our lives. We look out the window in awe of the beauty of our natural world; we look at the people in our lives in awe of the love we share. Snow does for us what Moses was trying to do with Pharaoh: open his heart.

Though our text says that God is the One Who hardens Pharaoh’s heart, I suspect that, mythologically, Pharaoh stands as the symbol for the hardening of our heart. Pharaoh is the energy in us that closes us down, that causes us to fear, and consequently reject, exclude, deny, or repress; the energy that might see snow as a plague. The root of the word “Pharaoh” in Hebrew are the three letters peh, resh, and ayin. Peh means mouth or voice. Resh and ayin put together make the word Ra, which means “bad,” or “negative.” Pharaoh can be said to represent the Peh Ra, the “negative voice” within us. On the opposite side of it, we have Moses. Moses is the voice of love in us that is urging us to let go, to release, to relax. Moses is the inner power that is able to peel off the layers of what the kabbalists call the klippot, the shells around our heart. He does so with wonder, with amazement, with awe-inspiring snowstorms that drive us inward.

For our mystics, the process of spiritual awakening is an ongoing process of peeling off the layers of ego that have obstructed the Light Being that we are. It is an ongoing process of letting go of our concepts and rigid certainties, of the strictness of our worldview, of the relative truth we mistake to be absolute. Ultimately it is about letting go of our separate sense of self, of our ego-bound identity, and to open ourselves to the Greater I AM that we are, the ego-less Being-ness that we are. In other words, it is a journey of self-transformation from Pharaoh to Moses. In Gematria, the letters of the word, Pharaoh, add up to 355; Moses to 345. One subtracts 10 from the former to attain the latter: 10 layers of shells around the heart to be peeled off through 10 Divine signs, 10 experiences of breathtaking awe, 10 concentric circles of the kabbalistic Tree of Life to be transcended, from the outermost gross physical circle of self-identity, to the innermost circle of Pure Is-ness. Let’s not wait until the next snowstorm to begin practicing awe, for awe is to be found in every day, in every moment, in every breath.

Torah Reflections – January 10 – 16, 2016

Bo

Exodus 10:1 – 13:16

From Pharaoh’s Slaves to God’s Slaves  

There is one peculiar word in Hebrew that is used interchangeably in this week’s Torah portion. While the Torah portion itself tells of the last plagues wrought upon Egypt by God and, in the end, of the Israelites’ mass departure from Egypt; the root of the word that concerns us here is Avad. At the beginning of the portion we read: “The Eternal said to Moses: Come to Pharaoh! For I have hardened his heart and the heart of his Avadim (translated here as “servants” or “courtiers”), in order that I may display my Signs among them.” [Ex. 10:1] However, later on, we find this same word understood very differently: “Moses said to the people, “Remember this day, on which you went free from Egypt, the house of Avadim (rendered here as “bondage” or “slaves”).” [Ex.13:3] Yet, in another place where we are given the reason why Pharaoh has to free the Israelites from slavery, we see the root of that same word used to express something different still: “Thus says the Eternal, the God of the Hebrews, ‘How long will you refuse to be humbled in My Presence? Let My people go that they may v’YaAv’duni (“worship Me”).” [Ex. 10:3]

I posit, however, that there is an intimate connection between the three verses when one reads the text beyond its literal meaning. When I come to Torah, I start with the assumption that I am all the characters of the story. I am the Hebrew slaves and the Pharaoh enslaver, I am Moses and I am God. This text, therefore, speaks to me of an inner experience of enslavement, of my stuckness in my own Egypt/Mitzrayim—from the Hebrew root meaning “narrowness.” But, most importantly, this story speaks to me of the possibility of liberation from such a place of enslavement to the exiguous worldview of my own limited belief system. Connecting our first two verses, we read the word Avadim as “slaves” in both cases, and understand the first verse to teach us that our enslavement, our stuckness, stems from our own hardened heart. Not only do we live in a confining self-constructed Egypt, but we have hardened our heart to the exclusive defense of this narrow place, in the never-abating fear that it might be attacked or upended.

But the Divine within, continuously works to free us from this inner bondage. On good days we are able to hear and heed the voice of our inner Moses telling us to “Let Go!” and open our heart. On not-so-good days we are met with “plagues”—“in order that I may display my Signs among them”—ultimately designed to help us realize that this closed-heartedness and constricted way of being is just not tenable. The Divine within is calling us to break free from of our enslavement to the fearful ego, so that we may YaV’duni/“become slaves to Him,” as our third verse seems to indicate.  No longer refusing to see the Divine Presence in every moment—i.e. no longer rejecting the inner knowledge of the One Being within us, manifesting as us, as everything and everyone—automatically silences the ego and leaves us in a state of deep humility and awe. We do not become enslaved to a God “out there” dictating His will over ours. Rather we become enslaved or surrendered to the God “in here;” leading a life that embodies the Divine attributes of the most gentle, accepting and understanding ways of being; and expresses our highest value, doing justice, practicing love and compassion and walking humbly along our unique path.

Torah Reflections: January 22 – 28, 2012

Parashah (portion) Bo – God Acts in Wondrous Ways 
Exodus 10:1 – 13:16

Our Torah portion opens, this week, with the last four plagues to befall Egypt. “Then the Eternal One said to Moses, ‘Go to Pharaoh. For I have hardened his heart… so that I may display My signs among them, and that you may recount… how I made a mockery of the Egyptians and how I displayed My signs among them–in order that you may know that I am the Eternal’.” [Exod. 10:1-2] The Hebrew doesn’t actually speak of plagues but of signs, wonders, miracles or signals. These signs are out-of-the-ordinary events in nature that are meant to trigger a reaction of awe in the hearts of the Israelites. Awe was what God intended for us to feel in the great display of God’s might; for us to know the Divine Presence in our world in unmistakable ways.

Last week–at least for those of us living in Western Washington–we, too, were faced with an “out-of-the-ordinary” event in nature: snow. Though some experienced this record-setting snowfall as a plague, many saw it as a wondrous occasion. Because it is so rare, snow has a great power in our region: it quiets things down. Snow slows everything down to a quasi standstill. Snow does on the outside what meditation does on the inside. When it snows in Seattle, there is nowhere to go and nothing to do. We retreat inward, we Shabbat. We cozy up on the couch with a hot beverage, we grab a good book, dust off a few board games. Suddenly we have time for a few minutes of meditation. We hit the reset button. We reflect on what is most meaningful in our lives. We look out the window in awe of the beauty of our natural world; we look at the people in our lives in awe of the love we share. Snow does for us what Moses was trying to do with Pharaoh: open his heart.

[Read more…]

Torah Reflections: January 2 – 8, 2011

Parashah (portion) Bo – Practicing Compassion
Exodus 10:1 – 13:16

We begin the year with a new midah, a new value, as our focus for the month of January: Compassion. I plunged into this week’s Torah portion with eagerness, waiting to extract from it the many teachings in compassion that would light the way for this nascent year.

To my dismay, though our holy text is replete with express teachings on compassion, they are, however, most elusive in the verses of our weekly reading. The text focuses on the ten plagues that God, inflicts upon Egypt as part of His liberation plan. Moses is sent to plead with Pharaoh to let the Israelites go. In this week’s portion, plague after plague, after Pharaoh first reluctantly acquiesces to Moses’ latest plea, each time his heart hardens and he changes his mind, thus triggering the next disastrous plague. Time after time the ante is raised and the destruction becomes more devastating. The plagues culminate with the death of the Egyptians’ firstborn sons, after which Pharaoh lets the Israelites go free.
[Read more…]