Parashat Ve’Zot Habracha: How Can We Receive the Blessings of a World Filled with Light and Sweetness?

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Parashat Ve’Zot Habracha
How Can We Receive the Blessings of a World Filled with Light and Sweetness?

Accepting our Incompleteness as a Link Within a Beautiful Necklace
Whenever I clean for Pesach, there is always one more thing to do, the job can never be totally completed. In life as well, we are tagging our tail. When will we complete all the many tasks needed to upkeep and renovate our homes and our hearts? There is so much I’d like to accomplish in life – so many courses to prepare, books to write, relationships to rectify, and character traits to master. However, time is running out, and I must accept that we humans are mortal. How can finite beings accomplish infinite missions? No matter how much we try to  “set our house in order” we cannot avoid leaving some unfinished business behind. Just as we cannot please everyone all the time, but only some people all the time, and all people some of the time, so will we never finish removing all the weeds or cutting off all the dead leaves and flowerheads. We must learn to settle for a dusty house, files with grammar mistakes, unspoken words, and unclimbable mountains. From what I have learned about the breaking of the vessels, the problem was that each vessel was standing on its own – i.e. the Sefirot were originally aligned one on top of the other, without any connection between them. None of the finite vessels could contain all the infinite light by themselves so they broke. From the shattered sparks Hashem remade the world in such a way that instead of being independent, each of the sefirot now works in synchronicity with each other. Rather than comprising one column with each sefirah on top of the other, the sefirot form a pattern of right, left, and middle, each sefirah working in tandem to complement the others. Only through the synergy of all the sefirot working together is it possible to contain the infinite light. In the same way, if we think about ourselves as a link in the chain of human history, each link needing the other to form a beautiful necklace, we can accept being incomplete in ourselves. By allowing others to complete our job, we can find fulfillment and feel blessed!

Inspiring Others to Continue What We Began

Often, I fall into the trap of believing that if I don’t do the job myself, it won’t get done, or if it does get done, it won’t be done well enough. I believe this is the crux of the problem of every micro-manager. I’m working on it and try my best to delegate jobs to my capable staff and allow them to work independently. In Parashat Ve’Zot Habracha Moshe blesses the Israelites, tribe by tribe on the last day of his life. Sadly, Moshe had to leave this world without fulfilling his greatest yearning – to lead the Jewish people into the Promised Land. What may feel like Moshe missed the boat of fulfilling his mission, is a lack of greater perspective. Moshe’s mission was no less than leading the Israelites through the Exodus and the forty-year wilderness wandering, culminating with receiving the Torah and building the Mishkan.  Yehoshua – whom Moshe had ordained – was chosen to lead the Israelites to the Promised Land, conquer the land of Canaan, and divide it appropriately for each tribe. If this was not so, Moshe wouldn’t have hit the rock. Parashat Ve’Zot Habracha concludes by describing Moshe’s death and burial in the Land of Moav outside of the Land of Israel (Devarim 34:6). Even the greatest life is an unfinished symphony. Moshe’s death on the far side of the Jordan is a consolation for all of us. None of us need to feel guilty, frustrated, angry or defeated that there are things we hoped to achieve but did not. That is how it is to be human. Our lives are like a bare microsecond set against the almost-eternity of the cosmos. For each of us, there is a river we will never cross, a promised land we will not enter, and a destination we will never reach. That Moshe, the greatest leader who ever lived, was mortal and did not see what he thought was his mission completed, that even he was capable of making a mistake, is the most profound gift G-d could give each of us. Thus, the entire Torah culminates with this message: We are mortal; therefore make every day count. We are fallible; therefore, learn to grow from each mistake. We will not complete the journey; therefore, inspire others to continue what we began (Based on Rabbi Yonathan Sacks, Unfinished Symphony Life-Changing Ideas, Vezot Habracha 5778).

The Greatest Blessing is Knowing Who You Are and Your Mission in Life

ספר דברים פרק לג  פסוק א וְזֹאת הַבְּרָכָה אֲשֶׁר בֵּרַךְ משֶׁה אִישׁ הָאֱלֹהִים אֶת בְּנֵי יִשְׂרָאֵל לִפְנֵי מוֹתוֹ:

“This is the blessing with which Moshe, the man of G-d, blessed the children of Israel [just] before his death” (Devarim 33:1).

Knowing who you are and your mission in life is a true blessing. Parashat Ve’Zot Habracha comprises all the blessings that Moshe granted each tribe of Israel before his demise. For example, Moshe blessed Yissachar and Zevulun with distinct missions that complement each other. “To Zevulun he said: ‘Rejoice, Zevulun, in your departure, and Yissachar, in your tents” (Devarim 33:18). Rashi explains that Zevulun and Yissachar entered into a partnership that Zevulun would dwell at the seashore and go out in ships, to trade and make a profit, thereby providing food for Yissachar, who would sit and occupy himself in Torah study. Thus, Moshe’s blessing to Zevulun was to prosper in trade, while his blessing to Yissachar was to prosper through Torah learning and making legal decisions, especially in the realm of calculating and proclaiming the leap yes and establishing the Jewish calendar (Based on Rashi, Devarim 33:18). This kind of partnership has continued throughout the generations until this day. Some Jews devote their lives to Torah, whereas others dedicate themselves to their career while upholding the Torah through their generous contributions. In this way, they share equally in the reward of full-time Torah learning. Although Torah study is generally considered superior to trading, Moshe mentioned Zevulun before Yissachar, even though the latter was the elder of the two because Yissachar’s Torah came through the provisions of Zevulun – (Bereishit Rabbah 99:9). This teaches us not to depreciate those who take up Zevulun’s mantle to work hard and become a provider for Torah scholars.  

Why is Yosef’s Land the Most Fertile and Abundant in the Land of Israel?
Yosef was blessed with fertile land as it states, “His land shall be blessed by Hashem, with the sweetness of the heavens with dew, and with the deep that lies below, and with the sweetness of the produce of the sun, and with the sweetness of the moon’s yield, and with the crops of early mountains, and with the sweetness of perennial hills, and with the sweetness of the land and its fullness…” (Devarim 33:13-16). Rashi comments, “For throughout the inheritance of all the tribes, there was no land as full of goodness as Yosef’s land” (Sifrei 33:13). I can testify that, so it is still today in the Land of Efraim and Menasha in the Shomron (Samaria) north of Jerusalem until Haifa! As below so Above. The physical abundance of Yosef’s land alludes to his spiritual greatness. The Netivot Shalom explains that of the four species we shake on Sukkot, the three branches of myrtle correspond to Avraham, Yitzchak, and Ya’acov, whereas the two willow branches to Moshe and Aharon. Yet the Lulav, taller than all the species, corresponds to Yosef. The lulav resembles the spine, which connects the brain of da’at with most of the body’s organs. Since the lulav is the tallest of them all, the mitzvah is referred to as “taking the lulav,” and the bracha recited is “…Who has made us holy through His mitzvot and has commanded us about taking the lulav” (“al netilat lulav”). The deeper reason for this blessing is that Yosef’s character trait of dedicating every desire completely to Hashem is the main service of every Jew. About Yosef it states, “he restrained himself and said, ‘Serve the food’” (Bereishit 43:31). From this we learn that when we restrain ourselves from fulfilling our lusts, Hashem grants us abundance. Since everyone’s pleasures and pains are determined by heaven, when we take suffering upon ourselves by overcoming our lusts, we will enjoy only pleasures from above. When we follow in Yosef’s footsteps to overcome lusts, our blessings will overflow like Yosef’s, both spiritual blessings – “with the sweetness of the heavens” and physical blessings – “with dew and with the deep that lies below.” For those who don’t sink into this material world – Hashem prepares – a wonderful world filled with light and sweetness.

Gratitude Focus for the Week of Parashat Devarim  –
Some Tips for Tapping into the Blessings in Your Life

We learn from Moshe’s blessing of the tribes of Zevulun and Yissachar, to rejoice in our journeys as well as in our tents. In other words, whether we are on a path or at home, it’s important to rejoice! Also, it’s important to teach our children that sometimes the journey is just as important as the end result. The ability to rejoice is another blessing we can count on in our lives. We all experience setbacks in our lives. Focusing on the overwhelming number of positives rather than on the fewer negatives, even though those negatives seem very important at the time, can foster better perspective and balance. The capacity to feel joy is tied directly to being able to enjoy the blessings we do have, and our own joy is contagious. When others witness our ability to rejoice in our blessings, they will learn to do the same. As we move deeper into the final redemption tremendous blessings and an increased energy are sent down to earth for expanded awareness. To receive these blessings, we need to make ourselves a proper vessel.   

·       When You Feel a Shift of Greater Energy Flow – relax into letting it happen. Just be with what is. There is nothing to do, and nowhere to go, other than just letting go of expectations and allowing the moment to have its way with you. Your new blessings know exactly what needs to happen, they carry their own wisdom, so relax and allow them to do what they will.

·       Welcome the Blessings in Your Lives – Don’t be afraid. The more you appreciate your blessings, the more they will increase. Even if the new energy shift will shake things up a bit, you can pay attention to what is going on in the moment and learn to balance your energies through self-examination.  

·       Learn from the Mirror of the Negative Behavior of Others that You Notice --everything that comes into your awareness serves as a mirror. You have called all these people and events into your life to show you parts of your consciousness you have not yet wanted to look at before. As Ba’al Shem Tov teaches whatever we see or hear about someone else, we must understand that we have a tinge of that ourselves (Toldot Ya’acov Yosef, Parashat Lech Lecha). If you judge others, somewhere in your psyche, you have judged yourself. We learn this from King David whom the Prophet Natan told a parable. When David judged the rich man in the parable, he learned that he had judged himself (II Shemuel 12:1-15). 

·       Avoid Judging Others – for judgment never heals anyone, or anything, at any time. You cannot impose your rules on others. Judgment is an attempt to make what is One into separated parts, with the hope that ‘your’ part will be superior over ‘other’ parts. This judgment derives from an inferior complex. If you truly knew yourself to be “better,” compassion would be your response. If you have compassion you cannot judge for you understand from the point of compassion that the person who is before you at this moment can act no differently!

Learn to Love Through the Awareness that we are All One – When you are one with humanity and have not placed yourself above it, tears of compassion will flow from your eyes, and you won’t be able to see anything but the One – the One that we all emanate from and Whom we are part of. There is only One. You may think you are a small entity, moving through a perilous world to an unknown end. Yet, when the Oneness opens within you are going to know that we are all part of the same Oneness, and none of it can hurt you. Expanding our awareness of the dialectic between our individual gifts and missions, operating within the greater Oneness of the Creator, is the greatest blessing of all. 

Does the Torah have Guidelines for Overcoming Worry?

Parashat Ve’zot Haberacha

We are What We Think 

Worry, worry, worry… is this a Jewish mother’s lot in life? We have already learned how fear and worry affect our health negatively. So, why can’t we stop worrying? Worry about something that may never even happen is allowing ourselves to suffer unnecessarily. Isn’t the suffering we already endure enough, that we must add additional, imaginative griefs? According to the law of attraction, fear and worry often become self-fulfilling prophecies. Our expectations about another person or entity, eventually result in the other person or entity acting in ways that confirm the expectations. This concept can also be explained i in relation toquantum physics, which has proven the connection between human consciousness and reality. All reality is made up of microscopic electrons and subatomic particles, and it is now scientifically proven that the human observer influences and determines the outcome of these particles by forcing the electron to assume a defined position. This discovery concurs with the Torah, as the wisest of all men said: “As he thinks in his heart, so is he” (Mishlei 23:7). In other words, “we are what we think.” Our thoughts are not just mere words, but they reflect feelings in our heart. When we think positive thoughts, while projecting positive vibes, people and things will respond in kind. The Talmud teaches us about Nachum Ish Gam Zu, who would continuously express his belief, that everything that happens is for the good (Ta’anit 21a). With this outlook, he was able to turn seemingly threatening situations into great victories and success on all levels. Likewise, the Ba’al Shem tov said: “Think good and it will be good.” Yet, even with this awareness, it’s so hard to keep the fears and worries at bay. In the last portion of the Torah – Parashat Ve’zot Haberacha, Moshe blesses all the tribes including the tribe of Binyamin – the youngest of Ya’acov’s sons. Moshe’s blessing praises Binyamin for dwelling securely with Hashem, beyond fears and worries. What can we learn from Binyamin about overcoming our own fears, worries, and anxieties? 

What Enabled Binayamin to live in Security beyond Fears?

ספר דברים פרק לג פסוק יב לְבִנְיָמִן אָמַר יְדִיד הָשֵׁם יִשְׁכֹּן לָבֶטַח עָלָיו חֹפֵף עָלָיו כָּל הַיּוֹם וּבֵין כְּתֵפָיו שָׁכֵן:

“Of Binyamin, he said, ‘Hashem’s beloved one shall dwell securely beside Him; He protects him all day long, and He dwells between his shoulders.' ” (Devarim 33:12). 

Binyamin had good reasons to feel secure, since the Shechina was with him, as the Temple was built in his portion. Ohr Hachayim explains, “may he dwell safely alongside Him.” Seeing that the Temple was in the territory of Binyamin, it is natural that that tribe should enjoy the greatest feeling of security. After all, who would dare attack the King, [Hashem who dwells in the Sanctuary]? Ba’al HaTurim adds that the phraseוּבֵין כְּתֵפָיו /uvein keteifav – “between his shoulders” (584) – is numerically equivalent to וּבִירוּשָׁלִַם/u’bi’Yerushalaim – ‘and in Jerusalem’ (584) – the place where Hashem’s shechina is revealed more than any other place in the world. Ramban shows us how each of the three parts of Binyamin’s blessing refers to one of the Temples: “…dwell securely beside Him…”  refers to the First Temple, as it says “…and the glory of Hashem filled the House” (Divre HaYamim II 7:1). “…He protects him all day long…” refers to the Second Temple because the Presence of G-d did not rest there, but rather only covered and shielded that place. “…and He dwells between his shoulders” refers to the days of the Mashiach, as it states, “At that time, they will call Jerusalem the Throne of Hashem…” (Yirmiyahu 3:17). Since the Holy Temple is dearer [to G-d] than [the Mishkan of] Shiloh [in Yosef’s portion], this explains why Binyamin’s blessing precedes that of his older brother, Yosef. We learn from all this that Binyamin’s trust in Hashem was interdependent with Hashem’s Shechina dwelling upon him. This gives us a clue as to how to develop bitachon (trust), which in return will help us overcome fear and worry.

What is Bitachon?

Bitachon, or trust and reliance on G-d, is feeling secure due to the knowledge of His control. 

“Fortunate is the man who places his full trust in Hashem…” (Tehillim 40:5). Does bitachon? require that we refrain from hishdatlut (exertions of effort on our own behalf), thus showing that we have complete trust that G-d will meet our needs?  We cannot rely on miracles, so we may not rely on Hashem to deliver food miraculously and directly into our hands. Bitachon also doesn’t mean that a person relies on Hashem’s salvation, without seeking healing. It’s a mitzvah to see a doctor (Baba Kama 85b). Having bitachon implies the belief that every penny we earn, every cure we receive, and every success we enjoy or failure we endure comes directly from Hashem.  Even when it comes about through an earthly agent, like a doctor, its source is only Hashem. Although King David invested his full effort in fighting his wars, he still realized that the triumph was ultimately not his doing but Hashem’s. The more it seems as if it was human effort that afforded us certain accomplishments, the greater the challenge to see how, Hashem is in charge of everything. I used to think that bitachon entails the firm belief that G-d will eventually turn everything around, to bring about the positive outcome for which we hope and pray. This implies believing that since everything is within the power of Heaven, divine intervention will transform a situation which may appear hopeless, as it states, “Even if a sword rests on a person’s neck, he must never give up the hope of salvation… (Rabbeinu Bachya ben Asher in Kad Ha-kemach). Yet, the Chazon Ish, holds that this is a childish outlook on bitachon: “Bitachon… has come to mean that a person is obligated to believe that whenever he is presented with two possible outcomes, one good and one not, then certainly it will turn out for the good. And if he has doubts and fears the worst, this constitutes a lack of trust. (Emuna U-vitachon, beginning of chapter 2). Thus, according to Chazon Ish, bitachon is to trust and accept that whatever the outcome – even if the least desired – G-d forbid, everything is according to G-d’s decree, which we may only understand in the future to come. I have now learned that although we are 100% in charge of our actions and 0% in charge of the outcome, which may or may not turn out according to our desires, it is preferable to choose Rabbeinu Bachya’s perspective since our belief in the positive outcome will help bring it about as we have explained. 

Between Emunah and Bitachon
Emunah and bitachon are similar; however, emunah is the general belief in Hashem and the truth of the Torah, whereas bitachon is our personal practical belief, and trust in Hashem, who supervises every detail of my life. Thus, emunah is ‘theory,’ while bitachon is ‘practice.’ It is easy to speak of trust when it is just in theory and not in practice. There is no bitachon without emunah. Yet, it is possible for a person to have emunah without bitachon. For example, if a person must make a long trip through dangerous territory, he may have emunah that Hashem will help him, and that all will work out well in the end. Still, he could be experiencing a tingling nervousness and fear, which is a natural reaction to an unknown, frightening situation. This does not detract from his emunah, yet it does imply that he still hasn’t attained full bitachon. When we have complete bitachon, we do not know fear, as it says, “Behold G-d is my salvation; I trust and will not fear” (Yesha’yahu 12:2). When Ya’acov became afraid, he prayed to Hashem to strengthen his bitachon. After his tefilah (prayer), Hashem granted his request, and he was no longer afraid. This demonstrates the tremendous power of tefilah. Whenever we are overcome with fear, let us pray that Hashem strengthen our bitachon (based on Rav Shimon Schwab, Lecture to Yarche Kalla, Washington Hts. January 1987 (Teves 5747). b.stevens.edu/golem/llevine/rsrh/bitachon.pdf) 

Guidelines for Overcoming Worry by Strengthening Bitachon

The Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, in his Igros Hakodesh, gives helpful guidelines for overcoming worry. The best way to counter worry is by boosting our bitachon. We must cultivate the belief that Hashem, who is the Essence of Goodness, supervises each of us with individual Divine providence and that “All that G‑d does, He does for the good” (Berachot 60b). However, since “Everything is in the hands of Heaven, except for the fear of Heaven” (Berachot 33b), it follows that we must be concerned about improving our behavior, to reflect “I was created to serve my Master….” (Kiddushin 82a). Inculcating that everything else is in G‑d’s benevolent hands, leaves no room for worry. To this end, the Rebbe recommends careful study of the topic bitachon in our sacred writings, especially Sha’ar HaBitachon in Sefer Chovot HaLevavot. In addition, he recommends learning Tehillim 23 – (the chapter that begins: “Hashem is my shepherd, I shall lack nothing,”) with many of the commentaries, and reviewing it from time to time (Igros Kodesh, Vol. XVII, p. 100). This Tehillim also includes, “Even when I walk in the valley of darkness, I will fear no evil for You are with me…” (verse 4). When I am faced with fears, I often chant this verse over and over to calm my nerves and those of my emunahealing clients. Learning about bitachon, will help us recognize the harm of negative thoughts and worry, to totally eradicate them. Surprisingly, the Rebbe, rather than advising us to negate harmful thoughts through internal debate and proofs, instructs us to work on completely ignoring them. “Should you find it difficult to free yourself of these thoughts, one bit of sound advice is to alter your thoughts, occupying your mind with matters that have absolutely nothing at all to do with your previous [injurious] thoughts… just think about something completely different…” (Igros Kodesh, Vol. V, p. 242). Reciting the bedtime Keriat Shema is helpful to ward off anxious thoughts, and so is reciting tehillim in general. If a person is repeatedly worried, the Rebbe advises checking the mezuzos, to assure that they are all kosher (Igros Kodesh, Vol. VI, p. 94). 

Experiencing Hashem’s Closeness Will Wipe Away Fear and Worry

In conclusion, the level of our bitachon – with its power to overcome fear and worry – depends on how much we have inculcated Hashem’s presence in our lives. One thing is to have emunah that Hashem is running the show.  Another thing is to develop bitachon by bringing this emunah into our guts and even our reflexes. This is a lifelong work. “It is not your duty to complete the work, but neither are you free to desist from it. May the Holy Temple be rebuilt speedily in our days!”  (Pirkei Avot 2:16). Then experiencing Hashem’s closeness will wipe away every fear and worry. May it be soon!