Mashiach
and Jewish Leadership
Part 1
The Messianic Spark in the Jewish Soul
Of all the teachings received
from the Ba'al Shem Tov, perhaps none are as important or essential as
the notion that
1) the Jewish soul "is a portion
of G-d above," and that
2) a spark of Mashiach
is contained within each individual soul.
Based on an ancient Midrashic
source, Kabbalah and Chassidut speak of five levels or gradations of the
soul: the "lower soul" (nefesh,) relates to behavior and action; the "spirit"
(ruach,) to the emotions; the "inner soul" (neshama) to the mind; the "living
one" (chaya, ) to the bridge between the first flash of conscious insight
and it's superconscious origin; the "single one" (yechidah,) to the ultimate
unity of the soul in G-d, as manifest by pure faith,
absolute devotion and
the continuous readiness to sacrifice one's life for G-d. It is in the
fifth and most sublime level of soul, the yechidah, where these two soul-aspects
described by the Ba'al Shem Tov unite.
The spark of Mashiach,
comprising the deepest point of the soul, is the activating force fueling
leadership potential. Just as the very definition of Mashiach is his ability
to successfully redeem the entire world, so does the spark of Mashiach
within an individual define his drive to improve the world around him in
whatever manner possible. The desire to rectify reality and reveal holiness
and G-dliness in the world, a cardinal Jewish character trait throughout
the ages, is thus ultimately connected to the redemptive mission
of the Mashiach.
Each Jew who contacts this level
of soul and begins to develop and reveal that spark within actually hastens
the coming of Mashiach, the ultimate intent of all Jewish leadership.
This idea was beautifully
illuminated by Rabbi Yosef Yitzchak of Lubavitch, the "Frierdiker Rebbe,"
when explaining a section of the Pesach Hagaddah that discusses the source
of the law to remember the exodus from Egypt at
night as well as by day.
Ben Zoma, a Sage from the end of the second Temple period, interprets the
verse "In order that you remember the day you left Egypt all the days of
your life" in the following manner: the phrase "the days of your life"
refers to the days; adding the word "all" includes the
nights.
The Sages, on the other hand,
interpret the verse "the days of your life" as referring to the present
world; "all the days of your life" indicates the Messianic era. The Frierdiker
Rebbe points out that the literal translation of the words of the Sages
in Hebrew is not "indicates the Messianic era" but:
"all the days of your
life to bring Mashiach," thereby alluding to the notion that a Jew should
dedicate his entire life to one, all encompassing goal--to bring Mashiach.
This concept was given new meaning by the last Lubavitcher
Rebbe, Menachem Mendel
Schneerson, who instructed his followers to bring the Messianic era closer
by putting new and ever increasing efforts into teaching the Jewish people
and the world at large about the great vision and promise contained
in the reality of the Messianic times.
Even more than learning
about Mashiach, we must dedicate all our energies towards the lofty goal
of actually hastening the Messianic era. In this way, every Jew becomes
not only an emissary of G-d, but actually helps create the energy needed
to bring the Mashiach. When Jews realize their inner spark of Mashiach,
they become messengers of G-d, drawing a future redemptive light into the
present. G-d will send Mashiach, the epitome of the Divine messenger, when
enough messengers have paved the way for him.
The Lubavitcher Rebbe
taught that the numerical value of Mashiach, 358, equals the word for messenger,
348, with an additional letter yud, 10. The letter yud, the smallest of
all the Hebrew letters, characterizes a state of selflessness and total
dedication to fulfilling the will of G-d, the prerequisite of true leadership.
The yud also alludes to the highest level of soul, the yechidah, whose
initial letter yud symbolizes the point of Mashiach within each and every
Jew waiting to be directed toward the fulfillment of G-d's ultimate plan
for humanity. Therefore, by cultivating and realizing leadership
potential within our
own limited reality, we in fact help create the proper spiritual climate
for G-d as King and ultimate ruler of the universe to reveal Himself fully
"as the waters cover the sea."
Part 2
The Power of Rectified Speech
The sense of speech and
it's ability to effect the world lies at the foundation of a Torah view
of leadership and is directly referred to in two verses from the Bible:
"There is but one leader of the generation--not two leaders of the
generation." The word
for "leader" in this verse is dabar, which literally means "spokesman."
The fact that a ruler derives his authority from the power of speech is
learned from the verse: "For the word of the king is authority." A further
connection between speech and leadership is found
in the ancient Kabbalistic
text Patach Eliyahu, where each of the ten sefirot, the Divine channels
through which G-d creates the world, is identified by an idiom best describing
its essence in one word. The last and culminating sefirah is malchut ("kingship")
which is referred to as "malchut peh"
("kingship of the mouth.")
The clear association
between speech and kingship, as expressed in the above verses, ultimately
refers back to the creation of the world by G-d, the King of Kings as is
written, "Through ten utterances was the world created." These ten utterances
correspond to the ten times "and G-d said," is written in the account of
Creation as well as to the ten sefirot. The concept of Divine speech as
the vehicle of Creation is encapsulated in the daily morning prayers:
"Blessed is the One who
spoke and the world came intobeing." The Divine power to create through
speech is mirrored in man, who is created "in the image of G-d." In the
verse "and G-d formed man from the dust of the earth
and breathed into his
nostrils the breath of life; and man became a living soul," Onkolos translates
"a living soul" as "a speaking spirit." It is the ability to speak and
communicate that ultimately separates us from all other living creatures.
Along with the gift of
speech comes the power to rule: "And G-d blessed them and G-d said to them,
‘Be fruitful and multiply, replenish the earth and subdue it: and have
dominion over the fish of the sea and over the birds of the air and over
every living thing that moves on the earth.'"
G-d's metaphoric faculty
of speech, being one and the same as action, is mirrored in man's ability
to effect his surrounding reality for the positive or negative through
speech. We have all experienced words that wound, an
inspiring speech that
changed our mood, attitudes, or at times our entire lives, or a verbal
command by an authority figure that established immediate order out of
chaos. The Talmud, recognizing the power of speech, describes one who embarrasses
another in public as a "murderer," while the Sages point out numerous violations
of Torah law caused by lashon hara, slander. Choosing our words carefully
in order to cause good and not evil and being
focused in their delivery
is an axiom present throughout the written and oral Torah.
As a result of technological
advances and the media, the direct connection between speech and leadership
is manifest today to a degree greater than perhaps at any other time in
history. Never has an individual had at his or her disposal the opportunity
to address so wide an audience so quickly and at such frequency. If we
understand all communication to be an extension of speech, then today's
common exposure to television, movies, instantaneous satellite news coverage
and the telephone, fax machine, E-mail and internet, has presented the
world with an unprecedented opportunity for widely effective leadership,
cooperation, problem solving and harmony.
As with any phenomenon though,
a shallow concept of leadership can misuse these communication tools, leading
the world into a spiritual abyss of crumbling cultural structures with
nothing positive to replace them. The world saw how one man in Germany,
through his mesmerizing use of speech and propaganda was able to wreak
world wide havoc on an entire generation. Especially in contemporary politics
we see the media's allusion of leadership geared to one minute sound bites,
thereby reducing in-depth treatment of complex issues to catch words and
slogans.
Another connection between
speech and leadership is found in one of the most ancient texts of Kabbalah,
Sefer Yetzirah, attributed to Abraham and according to most authorities
edited by Rabbi Akiva. The book deals almost entirely with the ten sefirot,
and the twenty-two Hebrew letters, the building blocks of creation. In
Sefer Yetzirah, the twenty-two letters are divided into three sub-groups,
based on both grammatical and spiritual considerations: three "mother"
letters, seven "double" letters and twelve "simple" letters. Each of the
twelve simple letters is the spiritual source of one of the twelve months
of the year, as well as the twelve tribes of Israel–the sons of Jacob.
Sefer Yetzirah further identifies each letter with a specific sense in
the soul
and a certain limb or
organ in the body.
The first of the simple
letters is hei, the spiritual power enclothed within Nissan, the first
month of the year. This is the month of Passover, when the Jewish people
were freed from Egyptian bondage. The tribe associated with this month
is Judah, who was blessed by both Jacob and Moses to be the leader of all
the tribes. It is from Judah that future kings would arise, most specifically
King David and his lineage, culminating in Mashiach, the son of David.
The sense in the soul of the month of Nissan is speech, while the limb
of the body associated with the month is the right foot, alluding to the
forward thrust of leadership. The connection between speech and leadership,
implied in both the designation of Nissan in the Mishnah and Jewish law
as the New Year of months and Jewish kings, and the tribe of Judah, appointed
through prophesy by Jacob
and Moses to be the leader of the tribes requires a deeper understanding.
When we speak of a "sense"
of speech, we refer to it in a rectified state, in contrast to the above-mentioned
perversions of the power of communication. An allusion to rectified speech
is contained in the name "Judah," who as
mentioned above is the
tribe associated with Nissan and speech. The root of the word "Judah,"
hod, has multiple meanings, each one connected to a particular aspect of
speech. Depending on its context, hod can mean to
acknowledge, thank, praise,
confess or glorify. Judah received his name from his mother Leah:
"This time I will praise (hod) G-d." The ability to praise and acknowledge
comprise the basic attitude reflected in the Psalms of David and in all
subsequent formal prayer as formulated by the sages. A Jew upon rising
in the morning declares: "Thankful (modeh, from the root hod) am I before
You, O' living and eternal King, that You returned to me my soul, great
and merciful is Your faithfulness."
An additional aspect of
acknowledgment, connected to another meaning of hod, is the ability to
confess misdeeds and shortcomings. The root of the word "confession"
viduiy,
is similar to the root of "Judah" hod. When confronted by his daughter-in-law
Tamar, regarding her suspected infidelity, Judah openly confessed his mistake
by publicly declaring: "She is more righteous than I." Through his admittance
of guilt, Judah became the first person in the Torah to accept responsibility
willingly, thereby making him
the archetypal example
of correct repentance. His ancestor King David likewise had the strength
of character to acknowledge personal failings when confronted by the prophet
Natan by declaring: "I have sinned to G-d."
The different meanings
of hod–acknowledgment, praise, thanks, confession and glory--when applied
to speech, relate to one of the most important teachings of the Ba'al Shem
Tov. He taught that all service of G-d is a three stage process: submission
and humbleness, hachna'ah, separation and
clarification, havdalah,
and sweetening and rectification, hamtakah. The first stage of Divine service,
that of submission and humbleness, correspond to the above aspects of acknowledgment,
praise, and thanksgiving; all of
which depend on accepting
the reality of a higher force and recognizing our need to adjust our behavior
appropriately.
Separation and clarification
is the second stage of Divine service, where the Torah is not simply learned
but plays a decisive role in directing one's thoughts, speech and action.
In the paragraph following the Shema, the cardinal declaration of G-d's
oneness, we are urged: "teach them to your children and speak of them when
you lay down and rise up..." The Talmud comments: "speak of them, and not
other things," implying that Torah should not be a subject to be simply
learned, but an all encompassing life style to be lived. When we separate
ourselves from the transitory and
mundane and immerse ourselves
in Torah, then even speech relating to "secular" aspects of life can be
infused with spirituality and may serve as examples to others. This is
reflected in the Talmudic statement: "even the mundane speech of the sages
is Torah."
The culminating stage
in the service of G-d is hamtakah, sweetening and rectification.
This relates to the most common translation of hod as "glory," as in the
phrase: "the glory of kingship." The level of speech alluded to here is
speech that "leads," by elevating and inspiring others. Rectified
speech reflects the Divine creative process and the power to sweeten reality.
This power is clearly
seen in the following verse: "Anxiety in a man's heart depresses it, but
a good word gladdens it." The word "depresses it" is interpreted by the
Sages to mean "speak it out;" alleviate worry in the heart and sweeten
reality through "speaking it out". Although the Mashiach is
conceived of as both a military and political leader, he will ultimately
conquer the world through speech--by illuminating all of Israel and the
world
with the light of Torah.
At that time the prophesy of Zephania will be fulfilled: "For then I will
convert the peoples to a purer language, that they may all call upon the
name of G-d, to serve Him with one consent."
Part 4
Silence in Speech
When viewing the world
correctly as a reflection of the Torah (and not the opposite), it follows
that the overall concept of leadership as well as its present crisis, and
the connection of rectified speech to leadership must both have
their source in the Torah itself. The fourth of the five books of Moses,
Bamidbar, is commonly referred to as Numbers, due to the counting of the
people in the first portion of the book. On closer inspection we find that
although Bamidbar literally means "in the desert," its root, dabar, means
"speech." One of the
recurring themes of the book is the ongoing leadership struggle taking
place throughout the forty years in the desert. All of these conflicts
are expressed in primordial dialogues and monumental debates between the
different personalities.
Paradoxically, when envisioning
a desert, one usually thinks of a great barren expanse and penetrating
silence. Our Patriarchs and Matriarchs were all shepherds, tending not
only flocks, but their own faith in the one G-d. On the holiday of Succot,
we invite into our succot the seven ushpizin or shepherds: Abraham, Isaac,
Jacob, Moses, Aaron, Joseph and David. Each of these leaders cultivated
their expression of leadership within the meditative quiet of the desert.
Many of the prophets as well found the desert silence the perfect environment
for prophetic experience.
A period of silence leading
to the potent speech of a leader is contained in the most mysterious word
of the Bible--chashmal--described by Ezekiel in his vision of the chariot:
"And I looked, and behold, a storm wind came out of the north, a great
cloud and a fire flaring up and a brightness was about it, as it were the
color of electrum (chashmal) out of the midst of the fire." Like the Sages,
who understood that chashmal was not just a color but an energy,
modern Hebrew translates
it as "electricity." Dividing the word by syllables produces two contradictory
concepts--chash ("silence,") and mal ("speaking,"), alluding to the
state of rectified speech that follows the quiet,
meditative preparation
of silence. On an even deeper level it describes a simultaneous state of
"silence" within speech and "speech" within silence.
The idea of inclusion
of speech within silence is illustrated in the life of Elijah the
prophet. After fleeing the wrath of King Achav and his wife Izebel, against
whom he had prophesied concerning their evil ways, Elijah escaped
to the desert of Sinai: "And behold G-d passed by and a great and strong
wind rent the mountains and broke the rocks in pieces before G-d--but G-d
was not in the wind; and after the wind an earthquake–but G-d was not in
the earthquake; and after the earthquake a fire--but G-d was not in the
fire; and after the fire a still (silent) voice. And when Elijah heard
it he wrapped his face in a mantle and went out and stood in the entrance
of the cave." This "silent" voice is the manner in which G-d reveals Himself
to each and every person; according to their merit and readiness to hear
G-d's personal
message.
In close parallel to his
concept of submission, separation and sweetening, the Ba'al Shem taught
that the two stages of chashmal are connected by a third, intermediate
level of mal--separation, (mal, as in the root of the word milah, meaning
circumcision, or cutting off), producing a construction of chash-mal-mal.
These two complementary progressions correspond in the following manner:
silence, chash
submission, hachna'ah
separation, mal
separation, havdalah
speaking, mal
sweetening, hamtakah
With regard to leadership,
we see many times that a leader is initially unable to naturally express
himself or his unique mission. The desert conceptually represents the mental
"space" wherein the spark of leadership, dormant within each individual,
has the opportunity, like a desert plant, to grow despite forbidding desert
conditions. The desert provides a natural atmosphere of separation and
isolation. It provides "space" for deep contemplation and meditation, the
silence needed before the leader is revealed--first to himself and G-d--and
only later to his people. It is also the place where G-d, in many cases,
reveals Himself to the potential and sometimes unsuspecting leader. In
Kabbalah and Chassidut, the inability to express oneself represents exile,
while free flowing expression represents the essence of redemption.
The entire month of Nissan
revolves around the theme of exile and redemption, slavery and freedom.
These energies manifest themselves on the historic, psychological and spiritual
level for every individual throughout the ages. The Passover Seder and
the text of the Haggadah, read on Passover night, were conceived to give
full expression to the commandment to remember and speak of our deliverance
from Egypt. The Haggadah, which means "to tell," reflects the spiritual
attunement of the Sages, who crafted a formal ritual expressing the full
range of emotion and intellect present in every generation.
The phenomenon of a leader
first experiencing a period of "dormancy" or "silence," only later to be
revealed as a leader, is present to some degree among almost all Biblical
heroes. More apparent than any others, though, are David and Moses. Both
these examples direct us to another important facet of leadership--G-d
seeking out a leader for His people. In the case of David, G-d commands
Samuel to find a replacement for Saul, who had not followed G-d's orders
regarding the war with Amalek: "And G-d said to Samuel: How long will you
mourn for Saul seeing I have rejected him from reigning over Israel. Fill
your horn with oil and go, I will send you to Yishai of Bet-Lechem, for
I have provided for me a king among his sons." It is further written in
the book of Psalms concerning David: "I have laid help upon one that is
mighty, I have exalted one chosen out of the people. I have found David
my servant...."
The discussion at the
burning bush where G-d at first patiently, and in the end more sternly,
explains to Moses his role as leader, stands out as a prime example of
G-d appointing an initially resistant individual to take such a
public role. This in
itself points to a further paradox–the prototype of the Jewish leader as
a more private, introverted person, who by nature does not seek fame or
glory. It is precisely this type of individual that G-d seeks out to lead
His people. This model of leadership in comparison to modern society is
striking. Today one "learns"
political science or "goes into" politics as a profession, sharpening those
skills that will allow him or her to compete in the world of money and
power. In Jewish thought leadership is a responsibility that one
may need to assume, but it is never a means to fulfill a
need for power or self
aggrandizement.
Solomon was only twelve
years old upon assuming the throne from his father David. After consolidating
his kingdom, G-d appeared to him in a dream in which He invited Solomon
to request something for himself: "And
now my G-d, You have
made your servant king instead of David my father, and I am but a little
child...Give therefore your servant an understanding heart to judge your
people..." G-d responded: "Because you have not requested riches and honor
but only that which would benefit all the people, I
will give you not only
an understanding heart like none other before or after you, but riches
and honor like no other king in your days."
Diametrically opposed
to the example of Solomon is that of Adoniyahu and his bombastic declaration,
"I will rule," as mentioned above. Our Sages confirm in many statements
that honor eludes one who aggressively pursues it and "crowns" the one
who does his best to avoid the illusive trappings of power. If a person
is truly destined or fitting for leadership, then opportunities will
present themselves in a natural and organic way. This is shown by the word
"wisdom," chochmah, that when permuted forms the word "to wait," mechakeh.
One is reminded of the
manner in which the Communists came to power in Russia in 1917. While numerically
they represented only the smallest of ideological minorities, they seized
power and imposed a seventy year, iron fisted reign over their entire region.
Any regime or "revolution" that comes to power in such an unnatural way
is bound to eventually collapse under it's own self-imposed delusions of
grandeur.
The historical dynamic
as just described mirrors a much deeper reality. Kabbalah speaks of a world
of Tohu or "chaos" preceding the world of Tikun or rectification, our present
state of reality. According to the Arizal, the world of Tohu broke apart
due to the inability of its vessels to contain and mutually
share the Divine light flowing into them, thereby causing their own destruction.
The book of Genesis describes eight Edomite kings "who ruled before a king
ruled in Israel." After the name of each king it states: "they
ruled and they died."
According to Kabbalah, these kings represent the "breaking of the vessels"
in the world of Tohu. False leaders and ideologies are similar in that
they too eventually "break" and fade away. Only concerning the last king
does it not state: "he died." This king alludes to the
world of Tikun. Significantly,
only the wife of the last king is mentioned, thereby alluding to the sense
of inclusion and ability to share, represented by the world of Tikun.
While the book of Bamidbar
contains many stories relating to leadership, it is the books of Judges,
Samuel and Kings in the section of the Bible called the "Prophets," that
describes in great and sometimes gory detail the ongoing leadership crisis
that appears and reappears throughout Jewish history.
While the potential for
true and authentic leadership presents itself repeatedly throughout these
books and despite the fact that there were a number of honest, G-d fearing
leaders, the general rule was one of egocentric and destructive individuals,
lacking the most fundamental prerequisite of
leadership, the submission
to G-d's will as revealed in Torah. The final result of unrectified leadership
was the destruction of the first and second Temples.
Of all the leaders in
the Bible, it is King David who shines forth as the paradigm of a true
Jewish leader. Even his shortcomings and trials bring out a redeeming factor
worthy of emulation. Only to David did G-d promise an everlasting kingdom
and only from his seed will Moshiach sprout forth. Deep within
the complex nature of the soul of David lies a simple, all-encompassing
submission to G-d. From that undiluted point, the composite soul of Israel
is vividly expressed through the rectified speech of David, as revealed
in the book of Psalms, the crowning legacy from the "sweet
singer of Israel."
In the future it will be Meshiach
son of David who sings the tenth and last archetypal song of Creation--"a
new song to G-d."
Part 6
The Drive for Completeness
The second dynamic of
leadership is the belief in an ultimate utopian state of perfection, which
though not fully manifest in the present, is a goal to which to aspire.
Precisely because perfection always seems to be just beyond
reach, a leader must stretch his every faculty to be "ahead
of his times." By doing so, he draws the future into the present,
introducing a state of transcendence into normative reality. This
at times expresses itself by leading in what, at least to the outsider,
seems like a supernatural or miraculous
manner. Those close to
the leader become so accustomed to the extraordinary qualities that he
embodies, that the supernatural becomes increasingly natural. The aura
of leadership is created not just by theorizing about rectifying reality,
but by creating the atmosphere and circumstances in
which people actually
experience wholeness and inner peace
in the present.
By living just beyond
his capabilities, the leader does not depend on a miracle. Rather, he cultivates
his deepest reservoirs of potential, transmuting the "miraculous" into
nature itself. In Chassidut this is referred to as living on a plane "one
handsbreath above ground." The Mittler Rebbe taught that when confronted
with an obstacle, one must simply jump over it, and in doing so, nullify
its existence. Whereas every obstacle in our finite world has its limit,
the soul always has the possibility of drawing from its infinite,
eternal source.
Perhaps the best Biblical
example of this phenomenon is Mordechai, whose stubborn refusal to bow
to Haman caused the entire Jewish people to be marked for extinction. The
story of Purim portrays how both Mordechai and Esther, through determined
effort, overcame all obstacles and turned the tables so completely that
Haman was hung on the very gallows that he had constructed for Mordechai.
G-d's Name is not mentioned in the entire book of Esther. Miracles in the
historical process often manifest in an apparently natural manner.
Another important example
of a leader who managed to transcend all earthly obstacles was David. G-d
graced him with a supernatural quality that allowed him to rise above all
obstacles and defeat his foes. It was David who established Jerusalem as
Israel's eternal capital. He paved the way for
building the Temple,
the place where spiritual and material, infinite and temporal unite. It
is recorded that ten continual miracles occurred in the Temple. Inasmuch
as the miracles were ongoing, they appeared to be part of the natural order.
The soul desires to "run
and return," to transcend the limits of the natural order and then strive
to perfect reality. This is the soul's attempt to manifest the infinite
light of G-d within the finite reality of our world. One does not "run"
and "fly" to feel good or indulge the senses--one "flies" in order to
glimpse a vision of perfection
which then must be returned and integrated into one's life until it becomes
his true nature. The greater the obstacle, the higher one has to leap.
Living above or beyond our apparent dualistic world of binary logic allows
us to unify opposites, thus creating oneness and
peace. At this elevated
level one becomes aware that the essence of the spiritual longs to merge
with the physical. When this union occurs the result is, if even for a
moment, the experience of peace, completeness and perfection. These momentary
encounters subsequently motivate the soul to
expand these experiences
to encompass more and more of one's reality.
A beautiful anecdote of
the Ba'al Shem Tov illustrates the intrinsic connection between spiritual
and physical. On Shmini Azeret, the concluding day of the High Holiday
season, we include in the Silent Prayer our request for rain:
"Who makes the wind blow
and the rain fall." The word for "wind," ruach, can also be translated
as "spirituality." The word for "rain," geshem, can also be translated
as "materiality." The Ba'al Shem Tov interpreted the above
phrase as follows: After
the amorphous spirituality of all the prayers and rituals of the recent
holidays, it is now time to "blow away" the more "sensual" pleasure of
the purely spiritual and bring down the actualization of our prayers into
the practical life-giving "rains" of daily reality.
As the Ba'al Shem Tov would say
"who makes the wind blow" he would
make a sweeping back
hand motion, as if sending something away. When saying "and the rain to
fall" he would reach his hand high above his head as if grasping something
and then slowly drawing it down to earth. An authentic leader is not interested
in just the spiritual advancement of his followers, but is intimately concerned
with their daily physical needs and life predicaments as well. This concern
stems from his understanding that material reality is intrinsically holy
and inseparable from a healthy spiritual outlook on life.
The Jewish tradition,
from its inception to the present, is brimming with examples of men and
women who could prophesy about the future and perform miracles. As a general
rule though, these manifestations of the
"supernatural" were not
undertaken for their own sake or for the thrill of the altered consciousness
needed for these acts. Rather they resulted from a direct command and experience
of G-d, or as a solution for an extreme situation. For the prophet and
miracle worker, the individual prophecy or
miracle was not intended
to be a one time aberration, but a glimpse into a higher dimension of a
future, perfected reality that could be revealed permanently to be experienced
by everyone. For this reason Moses exclaimed: "Would it be that all the
people were prophets."
In the time of the first
and second Temples, there were "schools of prophesy," where people were
taught the Jewish tradition of expanded Divine consciousness. These teachings
prepared the individual to experience life in a holistic, unified manner,
orienting the soul to seek its own perfection in G-d's oneness. The Talmud
states that though only forty-eight men and seven women prophets are specifically
mentioned in the Bible due to the eternal nature of their message, there
were in fact over a million prophets. In the
Messianic era, that which
we now consider miraculous will in deed be natural. At that time, the Jewish
People will reach such an elevated consciousness of wholeness and
completion that the wish of Moses will be fulfilled.
Part 7
Compassion-- There is no
Vessel as a Whole Broken Heart
The achievement of wholeness
and completion depends on mesirut nefesh, the state of total dedication
in the soul. A leader is one who inspires and directs others to reach their
true, full potential. Even more so, a leader molds a group of diverse individuals
to enable them to unite and dedicate their
energies to one cause.
Kabbalah and Chassidut
teach that other than G-d's essential unity, there are three entities whose
essence is defined by wholeness--Torah, the Jewish People and the Land
of Israel. If a Torah scroll lacks one letter or even part of a letter,
the entire scroll is invalid until corrected. The six hundred
thousand males between
the ages of twenty and sixty, who went out of Egypt, represent the totality
of all primordial Jewish souls. We are taught that these souls correspond
to the six hundred thousand letters of the Torah. Similar to a Torah scroll
which is invalidated by a blemish in even one letter, so too, the Jewish
People are considered incomplete if even one soul is in pain or has strayed
from his Jewish tradition. Therefore "all of Israel is responsible for
one another."
The Land of Israel is
likewise indivisible. The separation of even one part blemishes, on some
level, the totality of the whole. For this reason all Messianic prophesies
revolve around the Jewish People returning and redeeming the entire Land
of Israel. Only when all the Jewish People return to the complete Jewish
homeland will the prophesy that "from Zion will come forth Torah" be fulfilled.
Then the oneness of G-d, the source of all perfection, will be proclaimed
to the whole world.
An entity whose essence
is wholeness is by definition indivisible. The Ba'al Shem Tov taught: "if
you take hold of a part [of an essence], you take hold of the entirety
[of the essence]." Every moment of time potentially contains all of
time; every point of space potentially contains all of space. Conversely,
if a part is removed from an entity that is by essence whole, its perfection
is blemished. This apparent paradox can only be resolved through total
mesirut nefesh, which allows us to grasp the essence of Torah, the Jewish
People and the Land of Israel.
The ability to connect
completely to the Torah is no simple matter. Our Sages say: "The secrets
of the Torah are only given to one who is worried in his heart." The worry
referred to here is not from a lack of trust or sense of
security, nor is it caused
by the transitory matters of this world. Rather it is a deep, existential
uneasiness with our present, imperfect reality. We are taught to accept
that "all is for the good" and that G-d is perfect, implying that all is
exactly as it should be. On the other hand, it is clear that due to man's
free will, the present world situation, at least from a superficial view,
is less a reflection of G-d's perfection then man's accumulative imperfections.
More then just accepting the world as it is, we are commanded in the Torah
and implored by our sages and prophets to become partners with G-d
in rectifying and elevating the world. The sincere probing of the heart
and mind, and the anxiety it causes, creates a vessel with which to receive
the secrets of life and Torah, in order to sweeten reality. Torah gives
direction and meaning to life, and though it does not guarantee
ease and comfort, it does insure that life's inevitable struggles and trials
are for a constructive purpose. The secrets of the Torah when deeply integrated
help alleviate and sweeten the
suffering around us.
If the suffering and pain
of so many leaves no impression on the heart and mind, there is no motivation
to try to effect change. The incentive to perfect the world comes from
a worried heart and the empathy one feels for all who fall victim to life's
seeming imperfections. Spiritual anxiety that leads to depression and the
inability to act is a negative phenomenon. Yet, if directed proactively
to assist those in need, spiritual unease is a very positive development.
Even anger, considered one of the most destructive personality
traits, can be transformed
for the good. Anger at injustice, when properly guided, motivates action
to rectify the problem.
Too often, modern models
of leadership are depicted as cold, calculating individuals, whose concern
for those they represent is secondary to their own sense of political survival.
Contemporary society has a strange fascination
with those ruthless enough
to rise to power and fame through any means necessary. A true Jewish leader
is one who works tirelessly for the sake of his community, leaving no stone
unturned in his quest to assist others. The image of a Jewish leader is
far from that of an insular man, above emotional attachment to his constituency.
Compassion involves empathy of the most intimate nature. He who wishes
to lead must have the utmost sensitivity to others' suffering and pain,
as is written: "For the compassionate one
will lead them."
For this reason the Sages
teach that there is no vessel as whole as a broken heart. The desire to
achieve perfection and completeness comes paradoxically through trying
to rectify all that is presently broken in the world. This degree
of sensitivity though,
if not handled correctly, blinds one to the issues at hand and engulfs
the soul in an emotional whirlpool. A perfect balance of caring and independent
fortitude must be forged. No heart must be bigger, nor shoulders broader,
than the individual who accepts the yoke of leadership. Every person has
daily opportunities to show compassion and understanding, and in so doing
reveal their innate leadership qualities. Even small gestures of caring
should not be underestimated–for recipient as well as giver.
The Midrash relates that
Moses was chosen to lead the Jewish people after G-d saw him searching
for one small sheep that had become separated from the flock he was attending.
If Moses could show so much compassion for just
one solitary sheep, certainly
he would be the perfect shepherd for G-d's flock.
The importance of the
attribute of compassion is seen in the Kabbalistic model of the sefirot.
Each of the ten sefirot is associated with a particular Name of G-d. The
four-letter essential name of G-d is associated with tiferet, (beauty)
whose inner motivational force is compassion. As representatives of G-d,
we must attempt to manifest this quality as much as possible in our daily
lives. Through giving and consciously sweetening reality we create moments
of rectification, islands of Divine perfection in a sea of human sorrow.
The above statement of
the Sages: "The secrets of the Torah are only given to the one who
is worried in his heart" is related to another verse: "Worry in the heart
of man dejects it, while a good word gladdens it." If the worry of the
heart is not put into perspective it can lead to deep depression and
paralysis. The Sages
have suggested a number of ways to overcome dejection of the heart. A person
can subdue the worry by rejecting it out of hand. Alternatively, through
self-reflection, he finds the blemish in his own personality that is causing
the worry. Another strategy is to put the thought out of his mind either
forcefully or through changing his mind set to dwell on more positive thoughts.
Lastly he can "speak out" and confide his worries to a friend.
The end of the verse "a
good word gladdens it" illustrates how speech is the conducting force,
restoring a measure of peace of mind. Through a simple word of encouragement
or empathy, we can serve as interim leaders to friends and family. While
everyone desires a life free from petty worries, the deep-seated anxiety
of the leader is rooted in the inexplicable paradoxes of existence. Rather
than being dejected by them, he uses all of his strength to bring sweetening
and rectification wherever possible.
The first three words
of the above phrase "worry in the heart of man" equals the
numerical value of the word Mashiach, 358. Neither the Mashiach's own personal
anxiety, nor mankind's, will be relieved until he redeems the world from
its suffering and unites G-d and man, thus bringing a sense of wholeness
and completion to all of reality.
Part 8
Rectified Soul--The Unity of Spiritual and Physical
The foundation of perfection
and realization of a state of completeness lies in the unity of spiritual
and physical. However, when initially experiencing the world, we are faced
with the apparent dichotomy between spiritual and
physical. Perhaps the
clearest example of this dichotomy for man is the soul dwelling in the
body. The ongoing struggle and partnership between the forces of soul and
body are what can be called the classic example of a love-hate relationship.
For the basic drive in the soul for wholeness and completion to become
a living reality, the apparent opposites of spiritual and physical must
be united.
The Torah and Sages teach that
it is the mission of each individual Jew, as well as the Jewish People
as a whole, to uplift and rectify the physical world by infusing material
reality with spiritual energy. This fundamental philosophy clarifies the
meaning of Creation, and in particular the human soul, as well as the purpose
of Torah and mitzvot.
Perfection cannot be
grasped if the mind is caught in the clutches of a logic based on spirituality
and physicality being mutually exclusive. A Jew is not uplifted by denigrating
or fleeing from the world, but rather by elevating the spark of Divinity
in all physical existence to its spiritual source.
Before Jacob passed away,
he blessed all his sons. His blessings to his sons Zevulun and Issachar
are interpreted by the Sages to be blessings for physical wealth and Torah
study, respectfully. The tribe of Zevulun was known to be
very generous in supporting
Issachar so that they could pursue their studies. Issachar produced many
of the members of the Sanhedrin, the Jewish High Court. The relationship
between these two brothers has remained a model of cooperation throughout
Jewish history. The fact that Zevulun received his blessing before Issachar
is treated with great importance in the Kabbalah. The soul of Zevulun comes
from keter, ("crown") the highest of sefirot (channels
of Divine energy or lifeforce),
while the soul of Issachar emanates from the next sefirah, chochmah ("wisdom").
The word for "conducting
business," sechor, the realm of Zevulun and the model sphere most symbolizing
materialism, in Aramaic is derived from the same root as the word in modern
Hebrew for "merchandise," sechorah. The
other meaning of this
root is "to surround." Keter represents the concept of G-d "surrounding
all worlds," whereas chochmah represents the idea of G-d "filling all worlds."
Conducting business, on
a certain level, represents "surrounding reality" and mastering the physical
world. As a result of the primordial sin of Adam eating from the tree of
knowledge, the earth was "cursed" to bring forth weeds and thorns, and
man was forced to work hard and sweat to bring
forth a livelihood from
the earth. Earning a living is both a "curse" and an opportunity to fulfill
man's basic function in the world.
The danger in this universal
predicament is that instead of "business" surrounding reality, most people
go in circles, spending much of their lives unhappy in unfulfilling jobs.
This leads to boredom and frustration as they watch their time tick away.
The feeling of being completely disconnected to the source of one's livelihood
is the ultimate manifestation of the "curse" of Adam. One of the greatest
blessings in life is to love one's work, so much so, that it is considered
an indispensable part of self-expression and fulfillment. The term "life
work" describes a state of mind where there is no essential distinction
between what one does for a living, his beliefs and who he is as a person.
This state represents the epitome of completeness, in that one
believes that through his life work he is completing the purpose of his
soul in this world.
The fact that Jacob blesses
Zevulun before Issachar reveals a deep and surprising secret in Kabbalah:
The source of vessels and the physical is even higher then the source of
light and the spiritual. This phenomenon is best illustrated by a parable
in the Zohar: When a stone wall collapses, the
highest of the stones
fall the farthest from the base. The Arizal built on this theme and revealed
his mystical philosophy of redeeming the fallen sparks scattered throughout
reality as a result of the primordial "breaking of the vessels." The source
of vessels comes from the reshimu, the impression of G-d's presence that
remained in the vacuum after the tzimzum (the ontraction and "removal"
of G-d's infinite light in order to allow for creation of independent realities).
Only afterwards did G-d shine into the reshimu a ray of light.
The juxtaposition and
primordial order of vessels and light is reflected in the relationship
between the Jewish people, the Land of Israel and the vessels in the Temple.
When the Jewish people entered the Land of Israel at the time of
Joshua they came from
the south. According to tradition, Mashiach will enter Israel from the
north. It is taught in the Talmud that "he who desires riches should turn
to the north, he who seeks wisdom should turn to the south." During their
forty-year sojourn in the desert the Jewish People were
surrounded by the miraculous,
experiencing an insulated spiritual existence. Thus, reflecting this frame
of mind, they came into the Land from the south. Mashiach, on the other
hand, will enter from the north, symbolizing that the
redemption of the future
is dependent on the rectification of the physical world and its becoming
a proper vessel for the spiritual.
Part 9
The Three Crown of Leadership
and the Crown of a Good Name
In the Tabernacle in the
desert and later in the Holy Temple, twelve loaves of bread symbolizing
material sustenance were placed on a golden table situated on the north
side. On the south side was the menorah, the seven-branched candelabra,
the symbol of light and spirituality. In Pirkei Avot we are taught that
there are three essential crowns: keter malchut--the Crown of Kingship;
keter Torah--the Crown of Torah and keter kehunah–the Crown of Priesthood.
These three crowns form three
pillars of leadership, both political and spiritual. When describing the
construction of the vessels in the Tabernacle, the Torah prescribes that
the table upon which the shewbread rested the Holy Ark and the golden alter
should all be constructed with a golden lattice crown surrounding the top
of the base. These crowns correspond to the three crowns of leadership
as described in Pirkei Avot in the following manner:
Crown of Torah
Holy ark
Crown of Priesthood
Golden alter
Crown of Kingship
Table of shewbread
The power invested in
the Crown of Torah emanates from the tablets of the law kept in the ark.
This energy is then drawn to the golden alter and the Crown of Priesthood
by way of the candelabra, the symbol of light and spirituality. This progression
is alluded to in the words for "ark" aron,
and "candelabra" menorah.
Both words contain the word "candle," ner, a source of light.
Kabbalah teaches that,
unlike the two connected crowns of priesthood and Torah, symbolizing light
and spirituality, the Crown of Kingship is an independent energy. The connection
between kingship and the shewbread alludes to a king's responsibility to
provide society with the proper
economic structure to
enable the physical needs of the nation to be secured. The rectification
of the physical as a prerequisite to the rectification of the spiritual
is reflected in the saying of the sages: "If there is no flour there is
no
Torah."
The surrounding golden
crowns on three of the cardinal components of the Tabernacle reveals the
very purpose of the Temple--a finite physical space where the infinite,
eternal Divine Presence of G-d can "dwell"; a meeting point between G-d
and man. The word in the Torah for these crowns is zer, which also means
"strange." This alludes to the surprising secret in Kabbalah that the source
of vessels is higher than then source of lights. When the letters of "crown,"
zer, are inverted, they form the word "secret," raz.
In the sequel of the above
teaching in Pirkei Avot we are taught that there is one more crown above
the others--the Crown of a good name. The Ba'al Shem Tov, "the Master of
the Good Name" and founder of the Chassidic movement, made the need to
unite physical and spiritual a centerpiece of
his teachings and actions.
Chassidic thought comes to reveal the deepest secrets of Kabbalah and integrate
them into our daily lives. It was by design that he preached initially
among the so-called simple, common people. It was they who could grasp
the depths of his teachings, even before the more
intellectual Jewish aristocracy.
It was only later that many great scholars came to understand his message.
The "Good Name" of which
the Ba'al Shem Tov was "master" is the four-letter Name of G-d. According
to Kabbalah, the first two letters, yud, hei, correspond to spiritual and
intellectual forces. The second two letters vav,
hei, correspond to the
more physical aspects of emotion and action. The "Master of the Good Name"
knows how to unite these letters in perfect harmony, bringing wholeness
and completion to the world.
Part 10
Redemption--To Bring Heaven Down to Earth
In the Aramaic translation
and commentary on the opening verse of Song of Songs, the tradition is
brought that there are ten primordial songs--nine appearing in the Bible,
while the last one awaits the Messianic era. The nine that have already
been sung are all called song, shirah, in the feminine
gender. The song to be
sung by Mashiach is called "a new song" shir chadash, grammatically in
the masculine. The thread connecting most of the nine songs together is
their expression of either personal or national redemption. The significance
of these songs being in the feminine gender is
that each redemption
was not in itself totally complete, therefore each redemption "gave birth"
to further exiles. The last of the ten primordial songs will only be revealed
when the historical process has reached the stage of culmination.
This song is referred to in the male sense in that no exile will
be "born" from this last
redemption.
The universal vision of
complete redemption and the perfection of the world has driven the Jewish
People to survive against all odds and historic precedent. It is
this same vision that propels Jewish leaders in every generation
as they attempt to instill these concepts in the hearts of the
Jewish People. At times
it may seem unrealistic, or even impossible, for the world to reach such
an exalted level. Nonetheless, by striving toward that end we are able
to bring these ideals into our daily existence.
The Torah writes "and
Abraham was old, coming into days, and G-d blessed Abraham with all." Kabbalah
and Chassidut explain that Abraham, through a life time of spiritual elevation,
finally reached a level where he could transcended time--literally "coming
into days." Not only did he experience the world to come, but he could
manifest it in this world as well. Simply dreaming of a utopian world,
and even more, acting upon our convictions, helps create it here and now.
This promise of a glorious
future for all humanity is one of Judaism's greatest gifts to the world.
This is the ideal state referred to by Isaiah when prophesying that Israel
would be "a light unto the nations," leading mankind toward a perfected
future. Considering the abuse, scorn and the various attempts of annihilation
heaped upon the Jewish People, the above statement seems either erroneous
or even absurd. Nonetheless, when the true story of history is finally
told, it will be shown to what extent the Jewish People
influenced history, helping
lead the world to its eventual Messianic climax. Only then will Jewish
contributions in the varied areas of universal morals, ethics, law, science,
philosophy, economics, literature and culture be recognized and appreciated.
In Jewish tradition, Mashiach
is seen as both king and teacher. As king, his role is to rectify and redeem
Israel in a physical sense. Therein lies the secret of his first appearing
in the north, the symbol of the material plane. Once Israel has been redeemed
physically, the circumstances will be ripe for his teachings to spread
beyond Israel to the four corners of the earth. After the suffering of
the world is alleviated, he will become forever a teacher to all mankind.
Before Mashiach is Divinely
"appointed," he will be in a deep state of anxiety, frustrated that the
world is not yet ready for rectification. During that time, according to
Kabbalah and Chassidut, he will immerse himself in the secrets of the Torah,
hoping to fulfill the statement of the Zohar: "through this book (the Zohar)
the people will go out of exile with compassion." At that stage of personal
development, he does not know his true mission; rather he tries to actualize
his own spark of Mashiach, unaware of a greater destiny. This process is
similar to many great Biblical figures who did not seek leadership, but
reluctantly accepted the yoke when G-d rested it upon them.
We are taught that the
study of the inner dimension of Torah "purifies the air," clarifying psychological
confusion and distractions, so that true values and purpose may be manifest.
Speaking words of Torah, especially its "secrets," redeems reality from
impurity and its deep-rooted sense of
exile. No matter how
great the oppression or pervasive the terrors, throughout history Jews
have continued to learn Torah. While all the great empires that tried to
extinguish the light of Torah are but pages in history books, the Jewish
People have survived and overcome.
The study of the inner
dimensions of Torah "sweetens the judgments" of an unrectified world and
arouses great Divine compassion. The Arizal revealed that the long two
thousand year exile, though painful and seemingly endless, in truth was
a necessary stage in the ultimate redemption of the world. By redeeming
the sparks of holiness trapped in the shells of the material world, the
Jewish People, scattered to the four corners of the world, are destined
to uplift the sparks and bring them back to their source in Torah and the
Land of Israel. For this
reason, the ingathering of the exiles to Israel in our day is a sign of
the rapidly approaching Messianic era.
On a personal level, the
study of the secrets of Torah "purifies the air" of unrectified personality.
For in truth, the study of Kabbalah demands the purification of every aspect
of consciousness, and eventually the unconscious mind as well. Attempting
to learn the inner dimensions of Torah while ignoring the need to constantly
refine the ego may not only be fruitless but destructive as well.
After tasting the sweetness of Torah, one's whole being longs for more,
thus giving incentive to purify one's vessels for the ever-greater light
waiting to enter.
As his vessels become
more purified, one begins to contact and integrate the essential unity
of Creation as revealed by G-d, the Source of all perfection. As Israel
increases its longing for Torah, love of the People and its devotion to
the Land, the "air" of the world is purified. When the essential entities
of wholeness--Torah, the People and the Land of Israel--are transformed
from individual flames into a unified, fiery torch of love for G-d, then
His compassion will be aroused to such an extent that the world will be
flooded by the knowledge of G-d "as the waters cover the seas."
The flaming desire to
experience the Oneness of G-d from below, draws down a waterfall of love
from above. The integration of fire and water is the essence of "heaven,"
shamayim, a combination of the words for "fire" esh, and "water" mayim.
Heaven must be brought down to earth and spirituality must be integrated
with physical reality. Every thought, speech and action that unites both
aspects helps prepare the world for its ultimate redemption. May we all
actualize our individual spark of Mashiach and become leaders in our own
right, thereby fulfilling our holy mission in life.
Part 11
The Evolution and Development
of Inspiration
The statement "Do not be
scornful of any person and do not be disdainful of anything, for you have
no person without his hour and nothing without its place supports our premise
that every Jew has the potential for leadership; it just awaits the
right time and place to manifest itself. In the case of the leader,
his hour or "mazal" (soul root)--hidden in the deepest realms
transcending consciousness--relates
to his spark of Mashiach, as taught by the Ba'al Shem Tov. This level
of consciousness, termed in Kabbalah "the unknowable head," is the most
elevated point of the soul, enmeshed in the highest point of "keter"
(the first of the ten sefirot--channel of Divine energy--which corresponds
to the superconscious realm of experience--and thus accounting for
the image of a "crown," which suggests an aura surrounding one's
consciousness). In fact, it is so hidden, one is totally unaware
of the extent of his own potential. All the more so are others unaware
of his true leadership abilities.
Nonetheless, through intense
service of G-d, some of a person's potential begins to manifest.
In the Chassidic model of leadership, the potential leader first
begins to prepare himself by delving into the sweet light of the
inner dimensions of Torah. When he begins to teach these mysteries,
it awakens the desire for teshuvah among his students, which is his
primary conscious intention. Since he is aware that he possesses on some
level the possibility of leadership, he begins to create a
network and organization that can most efficiently channel and spread
the wellsprings of Torah. Though his efforts are now directed publicly,
still only a small amount of his potential is
recognized by himself
and others.
At this point a crucial
transformation must occur if his circle of influence is to grow.
For a Jewish leader to make his mark on a community he must be able
to inspire those around him to aspire to ever-greater levels of Torah
learning, observance of mitzvot and deeds of lovingkindness. The
ability to motivate others, though, ultimately rests upon his own
inner level of
being inspired. This is
the third dynamic of leadership--the evolution and development of
inspiration.
Being inspired is intrinsically
bound to that which we previously described as G-d's determining
factor in identifying a potential leader--the attribute of compassion
(rachamim). When compassion is aroused from "below," a corresponding
degree of compassion is aroused from "above." Viewing the world
through compassionate eyes gives one the ability to see beyond
superficiality and first
impressions, allowing the inner spark within all human beings to
shine forth.
He who wishes to lead must
overcome his desire to judge others, allowing a sense of compassion to
form his basic worldview. First, he cultivates compassion and understanding
for every soul that descends from its exalted source on High to this
lowly world. He looks beyond superficial appearances to the most
inner potential of the soul. Next, he feels unlimited compassion for the
People of Israel, as they continue their ancient struggle to progress from
exile and oppression towards total redemption. Lastly, he relates
personally to the exile of the Shechinah and G-d's pain, as it were,
in bearing a world so in need of rectification and unification.
Each of these levels of
compassion elicit a response from "above," manifest as inspiration within
the heart of man. The sense of inspiration is a fundamental motivating
force in man, driving him to not merely relate or empathize with the pain
of others, but to act directly and forcefully to alleviate that pain.
Though inspiration is legitimately channeled into a wide range of creative
endeavors, its primary purpose, especially in a Jewish leader, is to rectify
reality and elevate all around him, thus revealing G-d's redeeming presence
in every situation of life.
Although a person can be
inspired in an almost infinite number of ways, prayer in both the formal
and spontaneous sense is perhaps the most powerful vehicle for consciously
achieving inspiration. Given the proper conditions, virtually any phenomena
can arouse inspiration, but this is what could be termed "second hand"
sensory inspiration. Prayer is directed to
G-d, the source of all
inspiration, and is therefore immediate with no physical intermediary.
The word for "prayer" in Aramaic is "rachamei," the same root as the Hebrew
word for "compassion." This illustrates the intimate connection between
compassion and inspiration. We are taught in Kabbalah and Chassidut that
the chief weapon of Mashiach is his prayer and
his consummate sense of
compassion.
From the verse: "And G-d
will give you compassion and have compassion upon you" we learn that compassion
and inspiration, in the ultimate sense, are a gift from G-d. As we become
aware of the need to be more sensitive to others, G-d graces us with that
ability. This creates a spiral effect in the soul,
where compassion produces
the inspiration to act, which in turn draws down additional compassion
and inspiration from above.
Part 12
Moses and Mashiach: Selflessness and Compassion
The
tradition, handed down by our Sages: "He is the first redeemer, he is the
last redeemer" refers to Mashiach, the last redeemer, being the reappearance
of the soul of Moses, the first redeemer. The intimate connection between
inspiration and compassion is similar to the intrinsic connection between
compassion and selflessness, the two qualities linking these great souls.
Moses began his occupation as leader when his
compassion was kindled
upon seeing his fellow Jew being beaten by a cruel Egyptian. By saving
the Jew and slaying the Egyptian, Moses, who at the time was a prince of
Egypt, forever cast his lot with the Jewish People. Forty years later,
as Moses mercifully searched for one sheep lost from his herd, G-d
appeared to him at the
burning bush with the directive to return to Egypt and assume the leadership
of the Jewish People. From that point on, Moses became the great defender
of Israel, pleading their cause before G-d, even after the grievous sins
of the golden calf and the evil report of the spies sent to scout out the
land of Israel.
Even greater though than
Moses' compassion upon the people was his humbleness and sense of selflessness
(bitul). The Torah itself attests to this: "And the man Moses was exceedingly
humble, more than any man on the face of the earth." On two different occasions,
in response to complaints by the people, Moses in self-depreciating reference
to himself and his brother
Aaron exclaimed, "...and
what are we?" (In Kabbalah, the word "what," mah, refers to the sefirah
(a channel of Divine energy or lifeforce) of chochmah, "wisdom," whose
inner dimension is the state of selflessness. When the letters of chochmah
are permuted they form the words koach mah, " the power of 'what' [selflessness.]
The wisdom of Moses derived from his great humbleness and sense of being
"nothing" in relation to G-d. He
therefore became the perfect
"empty" vessel through which G-d's will was manifest.
Although Mashiach will
likewise possess a lofty sense of selflessness, his main attribute will
be his compassion on the Jewish People and the entire world. Whereas Moses
is most strongly associated with the sefirah of chochmah, Mashiach is most
connected to the sefirah of tiferet, "beauty," whose inner
dimension is compassion.
He will reveal the inner brilliance of each person, creating a beautiful
rainbow of unity between all peoples.
Beauty has the power to
not only inspire, but to arouse compassion as well. The people of Israel
are innately beautiful, as described in allegorical form throughout the
Song of Songs. The poverty of spirit, a result of the long exile, tends
to cover up this beauty until it is sometimes hidden beneath a superficial
cover of external "ugliness." Through a deep inner vision of the
intrinsic beauty of the
Jewish People, compassion and inspiration are aroused, revealing that beauty
once again.
Part 13
The Power of Compassion
The sefirah (channel of
Divine energy or lifeforce) of chochmah and its inner power of selflessness
is connected to tiferet and its inner power of compassion, as alluded to
in the following verse: "What is his name and what is his son's name."
In Kabbalah, chochmah always refers to "father" and tiferet to "son." Referring
to the statement "He is the first redeemer, he is
the last redeemer," we
infer from this that Moses is the "father" and Mashiach the "son." A numerical
Torah gem reveals that "Moses" (Moshe, 345) equals the sum of the words
"selflessness" (bitul, 47) and "compassion" (rachamim, 298) together (47
plus 298 = 345). From this we learn an important lesson. The one who most
deserves, and is best able to exhibit
compassion is the one
with the greatest sense of bitul.
Self-nullification of the
will in relation to G-d and man is manifest on two distinct levels. In
relation to G-d, one's own will is nullified in order to do G-d's will,
as revealed in the study of Torah and the performance of mitzvot. This
idea is best expressed in Pirkei Avot: "Do His will as if it was your will
in
order that He may do your
will as if it was His will." In relation to man, one must be sure that
any action initiated for the sake of others comes from sincere intent and
not from self-serving interests or hidden agendas.
The sefirah of tiferet
and its inspirational motivating force of rachamim is situated in the middle
column of the sefirot, from where it balances and integrates the left and
right sides. Rachamim can be initiated and expressed in two ways--as prayer
and in acts of mercy. The "right side" in Kabbalah
represents acts of giving,
directed from below to above, whereas the "left side" represents prayer
and the arousal of rachamim from above to below. The sage, Rabbi Elazar,
taught that one should first act upon the arousal of rachamim and only
later pray. Therefore, he would always give charity in the
morning before praying,
a custom still followed by many today by placing money in a charity box
before reciting the Amidah, the silent prayer. The Ba'al Shem Tov made
this principle a pillar of the Chassidic movement, ever encouraging his
students to actively engage in practical acts of kindness within their
communities. This in turn, he taught, would make their prayers
for compassion more potent
and concrete.
The teaching of Rabbi Elazar
has its Biblical support in the order of events which occurred when Jacob
met Rachel for the first time. As Jacob neared the home of his mother Rebbeca,
where he had been sent to find a wife, he came upon a group of shepherds
waiting to water their sheep. They informed him that they must wait till
all the shepherds arrive, for only with a joint
effort could they roll
the heavy stone off the well. At that very moment Rachel arrived with her
sheep. Jacob was so inspired upon seeing her that he lifted the stone off
the well unassisted and then watered her sheep. Only afterwards did he
approach her:
"And Jacob kissed Rachel and
raised his voice and cried." Rabbi Shneur Zalman of Liadi, in his classic
work, the Tanya, quotes this verse when examining the characteristic of
rachamim. He explains that Jacob, upon seeing Rachel for thefirst time,
envisioned all future souls of Israel, which intuitively aroused in him
tremendous rachamim. This inspiration was immediately translated into the
kind acts of lifting the stone off the well and giving drink to her animals.
Only afterwards did he kiss her, raising his voice in prayer and supplication
for all the souls of Israel who would be so in need of rachamim in the
future. The words for "watering [the sheep]," (vayashk) and "kissing,"
(vayishak) have the identical letters, only their vowels
differ. This is a beautiful
allusion to the unity of good deeds and prayer, the integration needed
for the full manifestation of Divine and human compassion.
The last of the present installments.
