What Do the Trees of Knowledge and the Trees of Life Represent in the Human Psyche?

Parashat Bereshit

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The Tree of Life – Healing Before the Wound
A known principle in the Torah is “Hashem creates the healing before the wound.” Now that our world needs so much healing, it is encouraging to know that the healing is already here. We just need to search and discover this healing to pull it out of its concealment. Believing that Hashem creates the healing before the wound, teaches us that the creation of any wound, illness or pain only comes upon us for the sake of our finding its hidden healing, by mending our ways. I believe that the root of every ailment and its healing is found in the creation story, described in Parashat Bereishit. The Tree of Knowledge is the root of all wounds and illness, be it physical or mental, whereas the Tree of Life is the root of all healing. It’s just not so simple to identify these trees today. They are not necessarily physical trees, rather, they represent abstract concepts. Before eating from the Tree of Knowledge, the first humans were like the angels, desiring only to do good. Evil was separate from the human psyche, and it was not in human nature to desire it. Since Adam and Eve ate from the Tree of Knowledge of Good and Evil before Shabbat, when human nature had not yet been established, they caused the possibility of evil to become entrenched within the very nature of humanity for all future time. Since then, good and evil became interspersed within every person, and this turned the human heart into a heart of stone. The Tree of Life has the ability to grant us eternal life, by restoring the heart to become a heart of flesh (Based on Rav Tzaddok of Lubin, Likutei Amerim 10). Whereas, a heart of stone is cold and dead, the healing of the Tree of Life opens our heart to become warm, alive and vibrant. This explains why, “there is nothing more whole than a broken heart.” This is because it prompts us to break the stone heart-walls that surround our hearts and prevent us from being in touch with our feelings. All the wounds and uncertainty of the current pandemic, that break our hearts big time, simultaneously bring ultimate healing by transforming our heart of stone to once again become a feeling heart. During this process, we are developing our sensitivity to be in touch with not only our own, but also the feelings of others. Opening our heart is the beginning of healing.

In the Middle of the Garden – Reaching the Middle Ground

ספר בראשית פרק ב פסוק ט
וַיַּצְמַח הָשֵׁם אֱלֹהִים מִן הָאֲדָמָה כָּל עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן הַדַּעַת טוֹב וָרָע:

“Hashem, G-d caused to sprout from the ground every tree pleasant to see and good to eat, and the Tree of Life in the midst of the garden, and the Tree of Knowledge of good and evil” (Bereishit 2:9).

The commentaries are puzzled about the description of the Tree of Life and the Tree of Knowledge as being located “in the midst of the garden.” They give various answers as to how two trees could both be in the middle point of the garden. Perhaps, they were both planted inside a circle, in the middle of the garden, making a broad middle. Another possibility, is that both trees were truly in the middle point of the garden, with the Tree of Knowledge surrounding the Tree of Life, in such a way that it was impossible to reach the Tree of Life, until after having eaten from the Tree of Knowledge, thus paving an access way to the Tree of Life (HaTur HaAruch). What difference does it make which trees were in the middle of the garden, that the Torah should emphasize it? Also, when the woman answered the snake, she didn’t even mention the name of the tree, but only its location: “But of the fruit of the tree that is in the midst of the garden, G-d said, ‘You shall not eat of it, and you shall not touch it, lest you die’” (Bereishit 3:3). Radak explains that G-d had made the Tree of Life grow in the center of the garden, to protect it. Something to be cared for is placed in the center, where it is surrounded, i.e. protected, from all sides equally. Our most precious organs – the heart and lungs – are surrounded by all manner of protective bone, flesh, and other tissue. These all act like a wall protecting the inner organs from injury. The notion that the Tree of Life is in the middle of the garden may also allude to the fact that the middle, balanced way is the optimal way of life, as Rambam teaches in his Shemone Perakim. For both mental and physical health, it is important to stay away from being extreme, even from being overly righteous. Anyone who is too extreme in any way, must turn to the other extreme, in order to reach the middle ground.

Conscious Choice in the Centralities of Our Lives
All the trees in the Garden of Eden were divine evergreens with perpetual fruits, yet the trees in the midst of the garden were the most spiritual and holy. Had Adam and Eve eaten from the Tree of Life first, they would have become immortal, since their body and soul would have become unified never to separate again. Subsequently, eating from the Tree of Knowledge would have brought us to the greatest perfection, enabling us to consciously choose good, without being tempted by evil. Yet, eating from the Tree of Knowledge, first, caused mortality, as the evil of the Tree of Knowledge attached itself to our body, before it had been refined by the Tree of life (Chatam Sofer, Bereishit 2:9). I take from this, that we must put effort into choosing the priorities that occupy the center of our lives. For example, when deciding where to live, we must choose the Tree of Life – the place where we can grow most in Torah – over the Tree of Knowledge – comfort and income. The Tree of Life is the Torah (Mishlei 3:18), which instructs us how to live a wholesome lifeand attain eternal life. This is also alluded to by the fact that the word עֵץ/etz – ‘tree” is related to the word עֵצָה/etzah – ‘advice’ (Haketav v’Hakebalah ibid.)

Do we ‘Eat to live’ or ‘Live to Eat’
“Since eating is central to Judaism, the trees “in the midst of the garden” may relate to our way of eating. Rebbe Nachman of Breslev identifies the desire for food and drink as the central desire of human beings, from which all other desires emanate (Likutei Moharan I, 62:5). Rabbi Tzaddok HaKohen teaches that the Tree of Life represents holy eating, whereas, the Tree of Knowledge of Good and Evil represents lustful eating (Pri Tzadik, Bereishit 8). Humanity’s first sin was not the eating of forbidden fruit, but rather the way they ate it. The Tree of Knowledge… was not a tree or a food or a thing at all. Rather, it was a way of eating. Whenever a person grabs self-conscious pleasure from the world, at that moment, he falls from G-d consciousness... Whenever we eat without proper kavanna (intention), we repeat this original sin (Sarah Yehudit Schneider, Eating as Tikun). Rambam speaks at length about how eating influences our health. Most important for conserving our health is to avoid emotional eating, as Rambam teaches, “A person should never eat unless he is hungry, nor drink unless thirsty…” (Hilchot De’ot 4:1). “It is well known that intemperance in eating, drinking, and sexuality, that people mostly indulge in are the very things that counteract the ultimate perfection of humanity” (Rambam, Guide to the Perplexed Part 3, Chapter 33).The current rise in awareness of healthy, mindful eating is a vital part of healing our lives. Choosing to ‘eat to live’ rather than ‘live to eat,’ transforms the Tree of Knowledge into the Tree of Life and leads us back to the Garden.

 
Unifying the Human Duality Tree
The notion that the trees in the middle of the garden represented two different ways rather than two separate trees, is supported by classical commentaries: Just as we can describe a person as wise and also righteous, it is possible that the terms  Tree of Life and Tree of Knowledge referred to only one tree. This is also understood from the woman’s answer, “But of the fruit of the tree that is in the midst of the garden.” She did not specify the actual tree, since it was clear that there was only one tree in the midst of the garden (HaTur HaAroch, Bereishit 2:9). Perhaps, the Tree of Knowledge and the Tree of Life refer to different aspects of the human being, as it states, “a person is a tree of the field” (Devarim 20:20). When I was a little girl, my mother used to say, “There is the ‘good Hanne’ and the ‘naughty Hanne.Let us ask the ‘good Hanne to come back!’” When we are full of doubts and misgivings, we reflect the Tree of Knowledge of Good and Evil – our naughty, disobedient self. Yet, through steadfast emunah and attaching ourselves to the Torah, we return to become our best and highest self, as it states, “She is a tree of life to those who support her, and whoever holds on to her is happy” (Mishlei 3:18). Choosing to be happy, by looking for the good within these challenging times, is the key to our ultimate healing. In the end of days, we will grow out of our naughty, dissatisfied, complaining streak and return to be the ‘good me and you,’ thereby eliminating ailments and aging. Then, the Tree of Knowledge within will become eternally transformed to the Tree of life, and we will be worthy of returning to the Garden and living forever. As it states, “He has nullified death forever, and Hashem G-d shall wipe the tears off every face… (Yesha’yahu 25:8).

Why are Blessings so Central to Judaism?

Parashat VeZot Haberacha
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“You are What You Eat” or ‘You are What you Speak?’

Giving blessings is central in Judaism. The root for blessing (bet-reish-chaf) is mentioned no less than 464 times in the Tanach (Bible)! As soon as Hashem selected Avraham, He declared that “those who bless you will be blessed… “All the families of the earth will be blessed through you” (Bereishit 12:3). Since then, the mission of a Jew is intrinsically linked with being a blessing to the world. From the time of Avraham, giving blessings to one another is essential to being Jewish. Just think of the Hebrew word of greeting, “shalom!” which virtually means, “I bless you with peace!” Since the distinction and perfection of humanity is through speech, it is our aspiration to use this gift of speech to benefit people, by bestowing upon them generous blessings. This is contrary to the secular lifestyle, where people often gossip and speak negatively of others. In the Torah world, we appreciate the impact of speech. Just as G-d created the world with words, we too, can destroy or build worlds with our words. The very words דִּבּוּר /dibur – speech and דָּבָר/davar – matter, are related. They are different perceptions of the same thing. Some people say, “You are what you eat!” I believe that this proverbial saying must be modified to, “You are what you speak!” Humanity is defined by our speech. We are speaking spirits! (Targum Onkelus and Yonatan, Bereishit 2:7). Perhaps, I particularly relate to giving blessings, because my second name is בְּרָכָה/Bracha which means ‘blessing.’ I revel in giving elaborate blessings to anyone trying to tune in to their most essential needs. I look forward to Friday night, when my younger son is home, to bless him with the blessings of the Kohanim, as this minhag (custom) is not reserved for fathers alone. Mothers and grandmothers, too, may share the privilege of blessing their children and grandchildren at the Shabbat Table. One of the main Jewish birthday rituals – that I promote – is blessing our loved ones. We believe that, on the day when Hashem originally created us, all our energies are aligned, and we can connect with the source of our souls above. This empowers us to bestow the most potent blessings.

Can We Tap into Divine Inspiration When Bestowing Blessings?

Not only on a person’s birthday, but also before he leaves this world (until 120), when he has completed his life and fulfilled his mission, he is aligned with his power of blessing. Therefore, the Torah records both Ya’acov’s and Moshe’s blessings before they expired. Another reason for giving blessings on the last day of a person’s life is that the recipients are much more open to receive the blessings, when they realize that these may be the last words they hear from their beloved parent or mentor. Why was Moshe called אִישׁ הָאֱלֹקִים/Ish Haelokim – “man of G-d” when he blessed Israel? When Moshe blessed Israel before his demise, the Shechina spoke through him, so that Moshe’s words became Divine blessings (HaEmek Devar, Devarim 33:1). Moshe is called “man of G-d” to teach us that his blessings were prophetic and not just words he made up himself (Ibn Ezra ibid.). Parashat V’Zot Haberacha is Moshe’s goodbye blessing. Therefore, the Torah wanted to emphasize from what kind of person the bracha emanated (R. S. R. Hirsh, Ibid.).

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 before his demise (Devarim 33:1).

Since it was close to his passing, the flame of G-d within him was greatly lit up. This is like a candle which flickers to go out. Right before its last moment, the strength of its fire is increased. Likewise, is the neshama of the tzaddik, at the time of its demise, when it is preparing to enter the bundle of life. It then ascends and becomes empowered with the strength suited for this particular neshama… Likewise, at this endpoint of his life, Moshe was at his highest level (HaEmek Devar, Devarim ibid.). It is not only at the brink of death that we become Divinely inspired, when bestowing blessings. I experience a glimpse of Divine inspiration when blessing at any time. This is why I treasure the opportunity to bless. Even if, G-d forbid, we are too weak or sick to do physical acts of kindness, as long as we can speak or write, we have this power of bestowing blessings and tapping into Divine inspiration. Our Parasha opens with “this is the bracha…” The word for “this” is הַזֹּאת/zot in Hebrew. It contains the letter ז/zayin which stands for seven + the letters א/alef and ת/taf. This means that everything –from א/alef to ת/tav must be subordinate to the seventh – the holiness – of the Divine Shechina.

Why Must We Answer Amen to Blessings?
It is recommended to request the blessing of a holy person, because a tzaddik is even closer to Divine inspiration, and his or her words are more likely to become fulfilled, as it states, “tzaddik gozer v’Hakadosh Baruch Hu mekayem – when a righteous person makes a decree, G‑d carries it out’ (Inspired from Babylonian Talmud, Ta’anit 23a). Although nobody’s blessing is a guarantee, it is possible that the spiritual level of believing in the power of a tzaddik’s bracha, will take us beyond the need for suffering, and bring personal yeshu’ah (deliverance). When we receive a blessing, it is vital to answer “Amen!” which expresses our belief in the power of the blessing and confirms its words. Someone asked Maran Rabbeinu Ovadia Yosef zt”l, whether to answer “Amen” when overhearing someone say to another, “Be well!” The Rav answered in the affirmative, based on Mishnah Berura 215:9, that when we overhear a person praying for something or blessing someone, we must answer “Amen.” Even if a given prayer or blessing is not an actual blessing established by our Sages, and does not even contain the name of Hashem, it is, nevertheless, not merely proper but obligatory to answer “Amen” to that prayer or blessing.  The Netziv, however, writes that this is not an actual obligation, but it is the proper thing to do, for by answering “Amen,” one strengthens the matter so that it truly comes to fruition. I really relate to the fact that Maran zt”l was so careful regarding answering “Amen.” When people would offer him various blessings, he would always say “Amen.” He would even answer “Amen” to blessings of simple Jews. Whenever he blessed his grandchildren, he expected them to answer “Amen.” When they did not do so, he would, at times, point out to them that they should answer “Amen” (Maran Rabbeinu Ovadia Yosef zt”l, Halacha Yomit). One who answers, “Amen” is even greater than the one who recited the blessing” (Babylonian Talmud, Berachot 33b). This is due to the prosecuting angels’ attempt to prevent the fulfillment of the bracha. They may have much compelling evidence as to why a certain person is undeserving of his blessing. Yet, answering, “Amen” has the power to tip the scale and “win the case.” We can understand the power of the word אָמֵן/Amen by its numerical value 91, which is the same gematria as the Hebrew word for angel מַלְאָךְ/malach. Thus, answering, “Amen” creates a defending angel that acts as positive reinforcement and thus turns the tide in the battle with the prosecuting angel.

Who is Most Suitable for Bestowing Blessings?
The word בְּרָכָה/bracha has the same letters as the word בְּרֵכָה/bereicha – ‘wellspring’ (Midrash Bereishit Rabbah 39:11); (Rabbeinu Bachya Devarim 8:10). This teaches us that a blessing is like a wellspring that flows down from the heavens. This concept is alluded to in the root letters of the word “bracha” – ב-ר-ך – bet-reish-chaf – whose numerical values are 2, 20 and 200. While the number ‘one’ represents the minimal amount, ‘two’ begins the series of multiplicity and increase, hinting at the power of a bracha to increase goodness in the world (Maharal, Tiferet Yisrael 34, Netzach Yisrael 45). Due to the power of blessing, we understand the Talmudic statement, “Don’t regard the blessing of a commoner lightly. For two greats, of their respective generations, were blessed by two commoners, and each blessing was fulfilled…” (Babylonian Talmud, Megillah 15a). Usually, we take this saying as a statement about how we should treasure getting a blessing from anyone. If commoners could help great biblical role-models with their blessings, who knows what the words of someone we pass on the street may do for us? Yet, the Talmudic statement also teaches us to be steadfast in wishing good upon others! No one can say, “What difference does it make? Who am I, that my blessing should matter?” We are all children of the Infinite Creator, made in His Image. Even the lowliest person carries tremendous power. Everyone’s blessing can be powerful, regardless of social, moral, or spiritual status. By believing in the power of our own blessings and that of others, we can bring them to fruition. Let us tap into the power of blessing, inherited from Avraham our father, and use this potent tool to benefit the world. Let us bestow blessings whenever we have the opportunity, and answer “Amen” to reinforce any blessing we hear! Through perfecting our ability of speech, by applying it in ever increasing blessings, we can bring healing and redemption to the world!

Do We Have a Torah Obligation to Learn from History?

Parashat Ha’azinu

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Why Not Learn from the Experience of Others?

During my teens, my father OB”M, repeatedly advised me, “You don’t need to go through everything on your own body! Why not learn from the experience of others?!” These words were in response to my experiential adventures as a rowdy teenager in the 70ties. In order to satisfy my inquisitive nature, I was not afraid to try out everything, taking in the world with all my senses. I didn’t heed my father’s advice, since, at that time, I perceived myself as the center of the universe. How could I learn from others, who didn’t have my kind of expansive worldview and didn’t understand what was important for me? It was only much later in life, after returning to the Torah fold, that I finally understood the importance of learning from others. Parashat Ha’azinu, explicitly prompts us to learn from our fathers and elders, as it states, “…Ask your father, and he will tell you; your elders, and they will inform you” (Devarim 32:7). Learning from fathers, mentors and teachers requires a level of humility that I was missing, when I lived in the free, permissive, self-centered Western world. Even as a Torah observant Jew, I was still lacking the humility to learn from my parents, since I had now discovered the truth of Torah, of which they were ignorant. It was only after my father passed away, and I took upon myself to translate his memoir, that I realized how much I could learn from my father. His memoir is a great gift and legacy for future generations, preserving a recollection of a time bygone, with a message so vital for our materialistic culture. I hope that his grandchildren feel the same way, if not now, at least when they mature. My father put all his heart and soul into writing down his illustrated memoir, with photos of his family four generations back, to bequeath a most accurate recollection of his family history to his descendants. I’m especially in awe of the photos of my father’s great-grandparents, my great, great-grandparents, and the great, great, great, great-grandparents of my grandchildren! While my great, great-grandfather with his handsome beard slightly resembles my husband, wearing the exact same kind of kipah, my modest great, great-grandmother looks nothing like me! Yet, it is very comforting to see black on white, how we have come full circle, embracing the eternal Torah that our ancestors faithfully kept. (Adapted from my introduction to My Memoir: The Story of a Danish Jew who Fled the Nazis).

 

Coming Full Circle
Perhaps we can say that the first Jewish memoir is Moshe’s song of Ha’azinu. Before his demise, “Moshe came and spoke all the words of this song into the ears of the people…” (Devarim 32:44). The word שיר/shir – ‘song’ in the holy tongue is related to the word שרשרת/Sharsheret – ‘chain’ made up of many links, that together form a circle. Thus, song in the Torah expresses coming full circle. Therefore, all the songs in the Torah are written after a completion, when all the details are woven together to form a complete harmony. For this reason, Moshe, the head of all the prophets, could only recite this song, when his entire life was behind him. Likewise, my father, at the end of his life, managed to bequeath to us, his daughters, grandchildren and great-grandchildren the rich legacy of our roots. It’s hard for me to explain why this memoir means so much to me. Since I have lost my father, and can no longer ask him to tell me the story of his and his family’s past, all that’s left is my memory of him, plus videos, photos and his memoir. I’m thankful that my father told me about “the years of the past generations.” Understanding about our past, offers us perspective for the future. My father’s memoir establishes that I’m not just a random feather blowing in the wind. I’m part of an unbroken chain of hardworking Jews from time bygone. Thus, it teaches me that, after all, I am not the center of the universe. I’m only one link in the long chain of generations before me, and to those to follow. Knowing about my ancestors, helps me anchor myself in the place of yesteryear, grounding myself in the roots of my heritage. My father’s memoir transports me back to being a little girl, once again sitting on my father’s lap and asking him questions. In his memoir, he anticipated the questions I would want to ask, and he patiently answered them, one by one. “O Father, thank you for caring enough about us to leave part of yourself and your legacy behind!” (Adapted from my introduction to My Memoir: The Story of a Danish Jew who Fled the Nazis).

 

Who says that “History has to Repeat Itself”?
Although I always emphasize to my students that the Tanach (Bible) is not a history book, one way of understanding “Ask your father” is that it instructs us how to learn history by reading the Torah carefully (Tzeror HaMor, Devarim 32:7). There are several perspectives on the parameters for understanding history. In elementary school, I learned the great man theory – a 19th-century idea, that world history is created by the impact of great men, heroes, or highly influential and unique individuals. Due to their natural attributes, such as superior intellect or heroic courage, each made a decisive historical effect. In high-school, I learned historical materialism – the Marxist conception of history, which opposes the notion that history is driven by the consciousness or ideals of individuals. Rather, according to this perspective, it is the material reality that creates human consciousness – i.e. history is the result of material conditions rather than ideals. Neither of these two views of history concur with the Torah perspective. Then, how do we understand history according to the Torah? Rather than being subject to the influence of great men or material conditions, history is created by the one and only Creator. Golden periods in Jewish history are a result of our following G-d’s directives, as brought down in the Torah. We see repeated patterns in the Tanach: When the Jewish people were tempted into idol-worship, they lost all their wars. When the Israelites served Hashem and kept His Torah, they experienced great accomplishments including spiritual and economic growth. Remembering and understanding the past helps us to place events within their proper perspective. When we get this, then, ‘History doesn’t have to repeat itself.’ We can learn from the mistakes, failures and successes of our ancestors to repeat only that which is favorable and in accordance with the Divine will. This is why the Torah isn’t a history book, because the main message of the Torah is to teach the way of G-d in the spiritual and ethical realm, rather than making an accurate comprehensive account of every historical event. The Torah only includes those historical events that serve to help us realize how to perfect our spiritual and moral integrity.

 

Reflect upon History to Recognize the Messianic Future
This perspective on history teaches us that remembering historical facts is not sufficient. Rather, we must also consider and contemplate them to understand their significance. Therefore, the Torah instructs us to not only remember but also to reflect upon past events: 

ספר דברים פרק לב פסוק ז זְכֹר יְמוֹת עוֹלָם בִּינוּ שְׁנוֹת דֹּר וָדֹר שְׁאַל אָבִיךָ וְיַגֵּדְךָ זְקֵנֶיךָ וְיֹאמְרוּ לָךְ: 

“Remember the days of old; reflect upon the years of [other] generations. Ask your father, and he will tell you; your elders, and they will inform you” (Devarim 32:7).  

 According to the principle of ‘Divine History,’ Rashi explains, REMEMBER THE DAYS OF OLD – what G-d did to past generations who provoked Him to anger. REFLECT UPON THE YEARS OF [OTHER] GENERATIONS – the generation of Enosh, whom [G-d] inundated with the waters of the ocean, and the generation of the Flood, whom He washed away.

 According to the approach of Arizal, history reveals that every individual as well as the entire planet must eventually reach tikun (rectification). Thus, REFLECT that sometimes an entire generation must return in a collective reincarnation to receive another opportunity to fix something that the generation missed implementing the first time around (Knesset Yechezkel, Peninei HaHassidut). The aim of learning from past events is to create a better future which culminates in the coming of Mashiach and ultimate redemption. Along these lines, Rashi’s additional explanation teaches us the importance of focusing on the brighter future: REFLECT UPON THE YEARS OF GENERATIONS – to recognize the future, that He has the power to bestow good upon you and to give you as an inheritance the days of the Mashiach and the world-to-come (Sifrei 32:6; Rashi, Devarim 32:7). Rabbi Menachem Mendel Schneerson of Lubavitch expounds upon this Rashi, and prompts parents to educate their children about Mashiach, and not rely upon the child picking up the knowledge by himself. Although the concept of Mashiach is quite lofty, it is one of our principles of faith, which needs to be taught to children even at a young age. With a child, we stress the fact that with the coming of Mashiach, “delicacies will be as plentiful as dust,” (Rambam), as this is something a kid can relate to easily. When the child matures, so too, will his perception of Mashiach. As the Rambam teaches, “Anyone who does not believe in Mashiach, or whoever does not look forward to his coming, denies not only [the teachings of] the other prophets but [also those] of the Torah and of Moshe our Teacher” (Mishna Torah, Laws of Kings 11:1). In conclusion, the purpose of reflecting on the past, is to recognize our part in the Divine design of history, with the aim of transporting all reality to the perfected Messianic future. 

How Can We Apply “Everything that Sarah Tells you Listen to Her Voice” in Our Lives?

Rosh Hashanah Torah Reading (First Day)
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Must a Woman Allow the Man to Always Have the Last Word? 
I deeply relate to the messages of the first Torah reading for Rosh Hashana, which I have been teaching for many years. On the birthday of Adam and Eve, we learn about our spiritual role-models who enacted the ultimate rectification for the downfall of humanity. Whereas, the second day of Rosh Hashana focuses on Avraham and his otherworldly devotion, in the near sacrifice of Yitzchak, Sarah, our mother, is highlighted on the first day of Rosh Hashana. The Torah reading opens with the story of Sarah’s conceiving and giving birth. As Yitzchak grows, we learn about the clarity of Sarah’s vision, when it comes to protecting her son – the heir of Avraham’s legacy. In contrast to several current Torah teachers, who emphasize that women must always listen to their husbands, Hashem told Avraham, “Everything that Sarah tells you, listen to her voice!” (Bereishit 21:12). This verse is a great Torah backing for assertive women, who are not afraid to voice their truth, whenever necessary. I’m not saying wives must always be bossy and dominating, making their husbands dance to their every tune. In my family, it was my father, ob”m, who was, as he put it himself, “wearing the pants!” My mother, may she live – although an accomplished doctor in her own right – was subservient to my father and often allowed him the last word. I have always admired my mother-in-law for her dedication to cater and dote on the needs of her husband, for no less than 70 years! I also approve of the post feministic, “Surrendered Wives’ movement”, inspired by Laura Doyle’s The Surrendered Wife. When she stopped bossing her husband around, giving him advice, burying him in lists of chores, criticizing his ideas and taking over every situation as if he couldn’t handle it, she experienced a magical return of intimacy in her marriage. This work of letting go of control, is certainly central for the tikkun (rectification work) of today’s women, necessary to bring redemption. So, how does Hashem’s command to Avraham, “Whatever Sarah tells you listen to her voice!” apply to women today? When is it appropriate to allow the man to have the last word, and when is it Hashem’s will that women speak up and take charge?

Sarah Rectified Chava by Separating Good and Evil
The field of a women’s voice and feminine intuition is specifically related to separating good and evil. In her role as a mother and a matriarch, Sarah was imbued with prophetic spirit in order to protect her son – whom she was raising to be the spiritual heir of Judaism – from any negative influence. This בִּירוּר/birur – ‘separation’ between Yitzchak and Yishmael enacted by Sarah, rectified the sin of Chava, who caused the previous separate energies of good and evil to become entrenched. Since then, it has become the role of women to reseparate good from evil in order to bring redemption. Sarah’s separating Yishmael from Yitzchak alsorectifies the first sibling rivalry of Chava’s sons, Kayin and Hevel, which resulted in murder. Furthermore, Sarah accomplishes the rectification of Chava, as Arizal says; because she rectified chalah, nidah and candlelight (Sefer Halikutim, Shoftim 15:15). To reverse Chava’s act of tempting Adam to eat from the Tree, which caused good and evil to become mixed, Sarah instructed Avraham to separate between Yitzchak and Yishmael.  (Rav Tzaddok Hakohen, Kometz Hamincha 2:38). It is interesting to note, that although her prophetic instruction seems harsh on Hagar and Yishmael, it facilitated them both to eventually return to Hashem in complete teshuva (see Rashi, Bereishit 25:1, Rashi ibid. 9).

Sarah – A Greater Prophet than Avraham
The clue for us to know when to respect the decision of the men and when to voice our truth is alluded to in the text of our Torah reading for the first day of Rosh Hashana:

 ספר בראשית פרק כא פסוק יב וַיֹּאמֶר אֱלֹהִים אֶל אַבְרָהָם אַל יֵרַע בְּעֵינֶיךָ עַל הַנַּעַר וְעַל אֲמָתֶךָ כֹּל אֲשֶׁר תֹּאמַר אֵלֶיךָ שָׂרָה שְׁמַע בְּקֹלָהּ כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע:

“Then G-d said to Avraham, ‘Be not displeased concerning the lad and concerning your handmaid; whatever Sarah tells you, listen to her voice, for in Yitzchak will be called your seed’” (Bereishit 21:12).

Rashi points out, that the word בְּקֹלָהּ/bekolah – “to her voice” is superfluous, for the Torah could have simply stated, ‘listen to her,’ without adding the extra “her voice.” This phrase teaches us that Sarah was imbued with Ruach HaKodesh – Divine inspiration. Rashi, moreover, learns that Avraham was inferior to Sarah in prophecy, and therefore, he was told to listen to her [Midrash Shemot Rabbah 1:1, Tan. Shemot 1]; (Rashi, Bereishit 21:12). How is it possible that Sarah’s prophecy was higher than Avraham’s, when Scripture repeatedly mentions how Hashem spoke to Avraham? We never find even one instance in the Torah where Hashem addressed Sarah directly!? Perhaps, the difference in Avraham’s and Sarah’s prophecy exemplifies the difference in men’s and women’s relationship with G-d. Although Hashem spoke directly only to Avraham, Sarah’s level of prophecy may have been of a higher quality. Her kind of prophecy was an inner intuitive connection – a direct relationship – “From my flesh I see G-d…” (Iyov 19:26). She didn’t need to be addressed externally, since she was already completely tuned in with G-d’s will from within, to the extent that all of Avraham’s prophecy became bleak in comparison. Her level of divine vision merited for her to become the first of the seven well known prophetesses in the Torah: Who were the seven prophetesses? Sarah, Miriam, Devorah, Chana, Avigail, Chulda and Esther. Sarah, as it is written, “the father of Milkah, the father of Yiskah.” Rabbi Yitzchak said, Yiskah is Sarah. Why was she called Yiskah? For she saw by means of divine inspiration, as it states, “Everything that Sarah tells you, listen to her voice” (Babylonian Talmud, Megillah 14a).

 

Listen to Her Voice
Menachem Mendel Shneerson z”l of Lubavitch was quoted saying that “Whatever Sarah tells you, listen to her voice” applies to all Jewish women. Just as Sarah’s voice was prophetic, so do we Jewish women – who attempt to walk in her footsteps – receive glimpses of divine inspiration, especially currently, at the threshold of redemption, with its return of the feminine light. This is alluded to in the seventh bracha of the sheva brachot (wedding blessings), which mentions that both “the voice of the groom and the voice of the bride” will be heard, when it could have simply said, ‘the voice of the groom and bride,’ without repeating the word ‘voice.’ The seventh sheva bracha is thus an allusion to the time of redemption when women will regain their voice, unlike presently, when only the groom speaks under the chuppah (marriage canopy), (Rabbi Schneur Zlaman of Liadi, Tefilat l’kol Hashana). Yet, the voice of women is already beginning to return- hand in hand with the return of the Divine Feminine Indwelling Presence in the land. As we work on releasing spiritual and emotional blocks, we become vessels more fit for divinity and increased intuition.

 

Listening to the Intuition Within Our Body
Listening to Sarah’s voice, can also refer to listening to our body, as it states, “Sarah represents the body and Avraham, the soul” (Zohar 1:123b with the Sulam). If Sarah represents the body, our physical part, does listening to Sarah’s voice imply that we should listen and follow our physical faculties, allowing our desires and ambitions to take charge? Doesn’t the Torah emphasize our higher soul-purpose, spiritual aspirations, selflessness and divine missions? The Ba’al Shem Tov teaches us that rather than being in constant war with our body, we must allow our body and soul to work together, to reach their joint mission (Hayom Yom, Shevat 28, Shemot 23:5). It is not always easy to tune into the holiness in physicality. Yet, an ever-increasing part of spirituality is to listen to our body and harness our earthly drives for our spiritual service. Working on mindfulness, becoming conscious of our breaths and aspiring towards mind-body integration, is a way of fulfilling the perpetual calling of “listen to her voice.” This mastery is what made Avraham and Sarah an eternal inspiration in our daily lives. (Inspired by, Chana Vaknin, Listen to Her Voice).

 

Listening to the Divine Voice Speaking Through Our Heart
In order to know when to expect men to listen to our voice, and when to hold back, we women must first learn to listen to our own voice. I’m referring to our true inner voice, which is in tune with the Shechina. When we heighten our awareness, then Hashem’s voice speaks through our own heart, as it states, “On Your behalf, my heart said, ‘Seek My presence.’ Your presence, O Hashem, I will seek” (Tehillim 27:8). The more we accustom ourselves to listen to the Divine voice emanating from our own heart, the more we will know when our voice must be heard in the world. When it is not our own, but the voice of Hashem that we assert, we will avoid power struggles and ego aggrandizement. Sarah, our mother, surely respected and listened to Avraham, most of the times. However, when she became aware of the spiritual and physical danger of her son, she had to put her foot down. It was not her own words that she voiced, but only the voice of the Divine spirit, like the expression, בַּת קוֹל/Bat Kol – ‘a heavenly or divine voice, proclaiming G-d’s will to the world’ (Siftei Chachamim, Bereishit 21:12). Sarah had her own unique relationship with G-d, independent “of Avraham’s connection to the Almighty. She was a prophetess in her own right. Avraham (which means “father of a great nation”) and Sarah (“Prophetic Princess”) were two individual seekers of G-d in a world of idolaters. They met as equal and united spiritual powers that caused a spiritual monotheistic revolution, felt throughout the entire world and reverberating for eternity.

How Do We Deal with the Pent up Shame and Guilt of the Repentance Process?

Parashat Nitzavim
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Finding Hashem in Our Shadow Side

As we are soon to stand in judgment before the King of kings, we feel a deep urge to straighten ourselves up in every way. When we go out of ourselves to meet our King, we want to be nothing less than our higher-most self. Yet, we are bogged down by layers of thick soul fog, that disconnects us from Hashem and even from our own soul. At this time, more than ever, we want to restore our soul, to its original factory settings, that our Creator imbued within us. We want to return to our true self, without the husks of negativity of ego: judgments, jealousy, anger, fears and worry. But how do we do תְּשׁוּבָה/teshuva – ‘repentance’ or ‘return’? When I look back over last year’s list of issues to work on, have they been resolved? If I have really done teshuva on them, why do the same issues keep popping up? Why do I still encounter all these layers of negativity within my psyche? In order to face the King, I need to muster up the courage to first face myself – my entire self – even my shadow side. There is an innate negative inclination, especially among women, to run away from facing ourselves – our whole self, including the ‘dark side’ of our personality. From early childhood, we learn to hide the messy, ugly thoughts and urges, that don’t fit into how a nice little girl is supposed to behave. When we deny and repress them, they form our shadow side. We all have a shadow side. This conglomeration of negative thoughts, desires and impulses is often shoved away and buried for our entire lives. The more we push these feelings away and resist them, the more they persist. All of us, even the greatest rabbi possesses this buried aspect of personality. These unrectified knots pile up and form the barrier of our guilty subconscious that blocks and separates us from Hashem and our own soul. It is time to throw away shame and judgement and admit the truth about ourselves to ourselves. Next time, when unpleasant thoughts bubble through, perhaps, while washing dishes, weeding or trying to fall asleep, let us stop pushing the thoughts away. Instead, we can revitalize our shadow sides by breathing life into them and airing them out in the sun. Let us admit to ourselves that there is a part of our personality that may at times be manipulative, self-centered and uncaring. The challenge is to experience Hashem from within this deepest, most hidden, and embarrassing parts of ourselves. Hashem is the Creator of all, even of our lowly thoughts and urges. When we repress, we lose the vitality and power of those places, because denial causes us to lose a precious vital message of what is.

Teshuva – Recreating Ourselves Through the Power of What
I heard a beautiful concept from one of our new online teachers, Sarah Prijs, a young, former B’erot student, who teaches, ‘The Process of Inner Teshuva’ on our online program. Rather than pushing away a negative thought that pops up, with words such as, “this is so not me,” we could ask מָה/ma – “what?” “What is it?” When we ask, מָה/ma – “From where does this thought come?” Then Hashem will enlighten us with an answer that revitalizes the dark thought through His presence within it. Asking this question is the quintessence ofחָכְמָה /chochmah – ‘wisdom.’ The Hebrew wordחָכְמָה /chochmah can be unscrambled and divided intoכֹּחַ מָה /koach ma – ‘the power of what.’ The Hebrew word for wisdom denotes the secret of the power of creation, as it states,

ספר תהילים פרק קד פסוק כד מָה רַבּוּ מַעֲשֶׂיךָ הָשֵׁם כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ:

“How great are Your works, O Hashem! You have made them all with wisdom; the earth is full of Your possessions!” (Tehillim 104:24).

We also recite daily – אֲשֶׁר יָצַר אֶת הָאָדָם בְּחָכְמָה – “...Who has created humanity through wisdom.” We need to employ חָכְמָה/chochmah – ‘wisdom’ to recreate ourselves in the process of teshuva. We can access wisdom –כֹּחַ מָה /koach ma – ‘the power of what,’ by delving into our shadow sides, asking from where they emanate. Through this simple question of מָה/ma – “what?” we can extract the kernel of goodness from within our negativity, accessing the divine power and lifeforce that enlivens it, by experiencing what is. My neighbor’s goat’s repeated “mahhhh!” constantly reminds me to become like a kid and release control of knowing it all. When I ask Hashem throughכֹּחַ מָה /koach ma – chochmah, I often receive an answer that takes me to a new place. The answer comes from בִּינָה/binah – ‘understanding,’ which shares the same numerical value as אֱלוּל/Elul – the month of teshuva. Chochmah and Binah are referred to in the Zohar as “two companions that never separate.” The koach mah of Chochmah (potential of “what is”) is realized in Binah. For example, if I catch myself being judgmental of others, and ask מָה/ma – “From where does this thought come?” Hashem may grant me an answer that my judgmentalism emanates from my need for safety. This, desire to be under Hashem’s protective wing is in itself a good thing. When this need is brought to my awareness, I can find other ways to feel safe and let go of judgmentalism. This turning the negativity around is a way of true teshuva. After all, a negative is nothing but an inverted image, that needs to be reversed. The more we ask מָה/ma – “what?” the more we come to realize that we no longer need to repress, but rather acknowledge and even embrace our disturbing shadows. We then become well-equipped with wisdom, perspective, experience and a fine ability to laugh at even the most unacceptable thoughts. This ability emanates from binah, which is associated with joy. By letting go of the guilt, and being gentle, accepting and forgiving towards ourselves, we can release the negativity and cleave to Hashem. We learn from this that true, sincere teshuva is not only about wiping our slate clean and eliminating the negativity from our past, but more about turning our mistakes themselves into a powerful positive force. Finding the positive essence even when we slipped up and re-directing that energy back to G-d, is truly teshuva from love.

Reclaiming Our Entire Selves
As we prepare ourselves for Rosh Hashana, when we must be our truest, most authentic selves, we read Parashat Nitzavim, which urges us to reclaim our entire selves:

ספר דברים פרק כט פסוק ט אַתֶּם נִצָּבִים הַיּוֹם כֻּלְּכֶם לִפְנֵי הָשֵׁם אֱלֹהֵיכֶם...

“You are positioned today all of you before Hashem your G-d…” (Devarim 29:9).

 The expression “all of you” according to peshat (the simple meaning) refers to all the segments of the Jewish people. Yet, on an inner level, it can refer to all the segments of each individual person, including our shadow sides. As we stand up in our integrity, we reclaim all the lost pieces of self, that lie hidden behind the ego-walls of shame or pride, and all the parts of self that we project on others. Now, before Rosh Hashana, we must stand before G-d, embracing our whole selves completely. We are called upon to grow into spiritual adults, who can finally face Hashem in our wholeness, reclaiming the lowliest part of ourselves – the woodcutter and water-carrier aspects, while retrieving the shards of self that have been broken off in trauma (Parasha Meditations for Spiritual Renewal and Strengthening Communication with the Creator, Devarim, Parashat Nitzavim). Pushing away parts of our true selves is stressful, exhausting and uses up energy that we need to live healthy lives. Rabbi Nachman speaks at length about overcoming judgment and suffering by reclaiming all of our lost fragments and uniting them within the Oneness of the Divine:

ספר לקוטי הלכות חו"מ - הלכות מצרנות הלכה ג 
וּכְלַל הַתִּקּוּן שֶׁל כָּל הַבְּחִינוֹת הָאֵלֶּה הוּא שֶׁיִּהְיֶה הַכֹּל נִכְלָל בִּבְחִינַת כֻּלּוֹ אֶחָד… שֶׁהוּא בְּחִינַת שֹׁרֶשׁ הֲוָיָה פְּשׁוּטָה שֶׁמִּשָּׁם נִמְשָׁכִין כֻּלָּם וְעִקַּר תִּקּוּן הָעוֹלָם כְּשֶׁכָּל הַי"ב גְּבוּלִין נִכְלָלִין בְּאֶחָד בְּשָׁרְשָׁם שֶׁהוּא בְּחִינַת הֲוָיָה פְּשׁוּטָה שֶׁהוּא כֻּלּוֹ טוֹב כֻּלּוֹ אֶחָד שֶׁשָּׁם אֵין שׁוּם אֲחִיזַת דִּין כְּלָל, כִּי עִקַּר אֲחִיזַת כָּל הַדִּינִים וְהַיִּסּוּרִים הֵם בִּבְחִינַת צִמְצוּמִים הַנִּמְשָׁכִין מִי"ב גְּבוּלִים, כִּי מִבְּחִינַת גְּבוּלִים, שֶׁהֵם בְּחִינַת צִמְצוּמִים וּמְצָרִים, מִשָּׁם אֲחִיזַת כָּל הַדִּינִים וְהַיִּסּוּרִים כַּיָּדוּעַ...

And the all-encompassing healing/rectification for all these different aspects, is to include everything in the aspect of where it is all one… This is the aspect of the root of simple existence from which they all emerge. The main healing/rectification of the world is when all boundaries are included in the One in their source, which is the aspect of simple existence (Havaya) which is all good and all One. Because in that place of Oneness the judgements and sufferings have no grasp.  (Likutei Halachot, Choshen Mishpat, Hilchot Metaranot 3).

Returning to Face Our Whole Selves and Make the Mitzvot Come Alive
We know deep down that the inner purpose of all our troubles and tribulations, are G-d given gifts to help us return to Him, as we learn from Parashat Nitzavim during the Shabbat preceding Rosh Hashana:

ספר דברים פרק ל פסוק א- ב
וְהָיָה כִי יָבֹאוּ עָלֶיךָ כָּל הַדְּבָרִים הָאֵלֶּה הַבְּרָכָה וְהַקְּלָלָה אֲשֶׁר נָתַתִּי לְפָנֶיךָ וַהֲשֵׁבֹתָ אֶל לְבָבֶךָ בְּכָל הַגּוֹיִם אֲשֶׁר הִדִּיחֲךָ הָשֵׁם  אֱלֹהֶיךָ שָׁמָּה: וְשַׁבְתָּ עַד הָשֵׁם אֱלֹהֶיךָ וְשָׁמַעְתָּ בְקֹלוֹ כְּכֹל אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם אַתָּה וּבָנֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשֶׁךָ:

“It will be, when all these things come upon you the blessing and the curse, which I have set before you that you will consider in your heart, among all the nations where Hashem, your G-d has banished you, You will return to Hashem, your G-d, with all your heart and with all your soul, and you will listen to His voice according to all that I am commanding you today you and your children…” (Devarim 30:1-2).

There is no question that the purpose of the current pandemic, which Hashem “has set before you,” is to catalyze us to “return to Hashem, your G-d, with all your heart and soul.” When we make friends with our negative side, and reclaim every part of our being without resisting, we learn to live in the present moment with everything there is, by continuously asking מָה/ma – “what?” “What is it?” This will enable us to overcome our tendency to keep the mitzvot mindlessly by rote. Being able to face ourselves fully, makes the mitzvot come alive, as we can return to face the King, with the awareness that He commands us right now – today. Through this teshuva of reclaiming our entire selves – “with all our heart and soul,” we learn to feel Hashem’s presence so strongly in our lives, that it is as if He speaks to us directly “today” – even through the vital messages of our shadow sides. Reaching this level of repentance will propel us to the final redemption, as it states, “Great is teshuva, it brings redemption close, as it states, “A redeemer shall come to Tzion, to those who repent of transgression in Ya’acov…” (Yesha’yahu 59:20); (BT, Yoma 86b). The son of David (Mashiach) will not come until all the souls of the body have been completed, (i.e., until all souls that are destined to inhabit physical bodies will be born) (BT, Avodah Zarah 5a). Our Mashiach will arrive when every lost shard of our souls will unite to enter our bodies.  When we return to our whole selves, then we all become one being, inhabited by the cosmic soul of the Shechina.