Relationships: Face-to-Face or Back-to-Back

Kabbalistic thought describes relationships as primarily being in one of two states. אחורים באחורים achoraim b'achoraim, back-to-back, as well as פנים בפנים, panim b'panim, face-to-face. Panim is related to the word p'nim, meaning inner. A person's face is a reflection of his inner being. It reveals his unique personality, what he chooses and desires in life. The back is a metaphor for the opposite. It reflects those traits which are part of the nature of a person which he cannot escape. A person is truly expressing himself when he exercises his free will, which is reflected upon his panim. When a person is faced with a situation in which he has no choice, his actions are not an expression of his inner self. This is the state of achor, the back. The face is free will, the back is what is forced upon a person.

The back is a metaphor for a relationship which is natural and a person cannot reject. This is in contrast to a relationship which is of one's own volition.

Adam and Chava were initially created back-to-back. It was a relationship born in nature and could not be otherwise. They didn't choose this relationship, but it was simply a fact of their creation. God said that לא טוב היות האדם לבדו. Conventionally this is translated as "It is not good for man to be alone." But the word לבדו can also be understood to mean connected (לבוד). God was saying that it isn't good for a couple to be connected in a relationship because they have no choice. It needs to be of their own free will. So God separated Adam and Chava and presented the possibility for them to create a relationship of their own free will. Not a natural relationship of back-to-back, but one born of free will, from the inside (p'nim), face-to-face and not forced.

This is true for all relationships. Unlike blood relatives who are forced and not given a choice, a husband and wife are connected by choice. It is a unique relationship that is a product of their free will. In order to maintain the aspect of free will God created the possibility of divorce so that we are always aware of the option of separation. As a result, as long as they remain together, it is an expression of their will and not something which is forced upon them. 

The distance from the mind to the heart

A person's thoughts can rise very high and shine a great light, while his heart plods along slowly. Every person has the ability to understand important principles of the ideal ways to conduct his life, but they are much more difficult to actually implement in real life. A person might know how despicable it is to be haughty, yet finds that haughtiness has taken root in his heart despite his intellectual understanding of its repulsiveness. There is a great gulf between the mind and the heart.

Our sages taught us to careful not to be people whose understanding is greater than our deeds. Not to live a life of "Do as I say, and not as I do." Don't be fooled into thinking that just because you have something clear in your mind, that your heart is in touch with it as well. The heart transforms slowly, the mind is much faster. A person need to apply himself to "Instilling within his heart," and not assume that his mind is shining into his heart without specific effort to that end.

A Spiritual Approach to the Challenge of the Internet - II

The proliferation of the Internet and the attendant challenges has come about by God as a means to put pressure on those who are Torah observant to arise with great strength to discover a paradigm that will lead to the purification of the entire nation. The oppressive filth present online is disturbing to every Jew and causes damage in every home. We cannot ignore its effects on the Jewish people. God has orchestrated this in order that observant Jews share the pain which affects other streams of the Jewish Nation and find a cure for the entire generation. A person should not be content with saving himself and his family alone, while the rest of his brethren suffer from this choking filth.

As we contemplate this further, it is clear that even though there is a responsibility to place filters and other safeguards on Internet access, and this should be done with great alacrity in every home and every other location, this is still insufficient protection. Even if a person protects himself and his family by living in a protected environment, if his child desires he can easily find ways to access the filth next door. Therefore, the only cure is one which will result in the entire generation rejecting this filth until it is unwelcome in all places. We need to be a holy people. Not just our families and our neighborhoods, but the entire nation. We need to fight for this goal in ways that exude love. We need to take every Jew into our hearts and share that purity which we wish for our children with every Jewish child. We should not be indifferent to the sight of Jewish children wallowing in immorality which doesn't match the purity of their hearts.

The bottom line is that the Tzaddik needs to be a partner in the burdens of the rest of the people and to feel their pain. He shouldn't assume that isolation will save him. That is not what God assumes. He wants the entire Nation to be complete and sees the righteous as a part of the entire Nation.

Yes, our sages taught, "Distance yourself from an evil neighbor and do not have a relationship with the wicked." However, the first thing to keep in mind is that Jews aren't wicked. Most of them were not raised Torah observant, and in our times the thirst for Torah knowledge is great. Secondly, there is a Mitzvah to encourage every Jews to get closer to God. The admonition to stay away from people are are wicked is only if you are intending to learn from their wickedness. But associating with them in order to positively influence them is a great Mitzvah. And when one is busy influencing, he will not himself be influenced as we see from the many people involved in outreach. Finally, the sages in their warning were not referring to times such as these when so many people are thirsting for Torah and so many wish to share their Torah knowledge.

A Spiritual Approach to the Challenge of the Internet - I

There is a deep connection between the Tzaddikim  (righteous) and the rest of the generation. The entire generation is considered to be one entity and that which is bestowed on the Tzaddikim is meant to be shared by them to shine light upon the others. If, God forbid, the Tzaddikim shun this role and isolate themselves in order not to be soiled by the filth of wickedness, then Divine Providence will arrange matters so that the Tzaddikim engage with the filth in other ways. This is because they need to be forced to engage with the Klipah (spiritual challenge) that affects the rest of the Jewish Nation. When the Tzaddikim are then forced to find self-healing for their own soiled souls, they will also heal the others. This pressure is also intended to prevent them from isolating themselves, and to force them to relate to the rest of the nation and assist the others.

We can compare this to the human body. If a person has an infection in one limb all of his white blood cells rush there to fight the infection. If they ignore their job, the infection will spread to the entire body.

There is a deeper point to be brought out with regards to the holy battle against the Klipah. The holiness and spiritual insight that are bestowed to the generation are specifically those which can conquer the Klipah of the times. If these abilities are not utilized to fight the Klipah, and they are not fully actualized, the Klipah will strengthen and go on the attack. In general, any ability that is not fully actualized will instead cause difficulties and challenges. Therefore, the only way for the Tzaddikim themselves to be immune to the Klipah of the generation is by directly engaging and battling with it themselves. This can be accomplished only by coming to the assistance of others to get them out of prison, and not by cloistering in ivory towers.

Furthermore, the act of isolation, of not assisting those who have fallen, contains within it an element of acquiescence to the Klipah's harming of other Jews. This is yet another reason why it will ultimately attack and destroy the Tzaddik.

These are time-tested principles in God's providence over Israel and in the relationship between Tzaddikim and others. We find in the Talmud that Tzaddikim are responsible for the sins of the generation, "They had the ability to protest, and didn't protest." This is not merely a punishment, rather, the lack of protestation in and of itself permits the Klipah to get a foothold. Consequently, the Tzaddikim themselves share part of the sin.

In our times we are witnesses to the awful stench of sexual immorality that has spread, even among the most educated, through the means of the Internet and related venues. We hear expressions of concern about this breakdown of morality even from non-Jews sources. This sexual immorality extinguishes young hearts and tosses them into the depths of depravity. It wrecks marital bonds until there is no light left in a persons's heart after he is subjugated to this contagious filth.

With the spread of technology this has become a great danger even within the Torah world. The electronic waves pierce the walls surrounding every neighborhood, and every location that attempts to remain sterile. This is extremely difficulty to deal with and has brought downfall to many young people.

We are aware that everything is rooted in Divine Providence, and God always wishes to bring us to the greatest good. That is why he has brought us this amazingly difficult challenge. Eventually, we will overcome this contagious filth and purify the entire Jewish camp. But first we need to ask ourselves, "Why has God done this to us to bring upon us this bitter challenge. Only then can we begin to understand what God wants from us and what is the manner in which we can fight against this powerful Klipah. Even though the Klipah thinks that it is plotting all that it is doing, we know that God directs everything, including the Klipah, and in the depths of the darkness lies a great light. When it shines the Klipah will be subdued.

Redemption in Two Steps - I

The Ramchal elaborates on the steps leading to Redemption. He teaches that there are two primary stages, פקידה וזכירה, Pekidah and Zechira (these are both words that connote remembering. I will continue to refer to them by their transliterated Hebrew names in order to distinguish. CL) In earlier Redemptions such as the exodus from Egypt and the return from Babylon these two stages were present. Our tradition teaches us that they will be present in the future redemption as well. They are described by the prophets as being represented by verses in Micah. "Do not rejoice about me, my enemies," refers to the stage of Pekidah. "As I sit in darkness, God is my light," refers to the stage of Zechira.

At the stage of Pekidah God reveals himself in a hidden manner, under cover of the natural world. The primary focus is the rectification of the external, the national body. To raise Israel up from the dust of exile, to return them from their scattering, and settle them on their land. It is the next stage, that of Zechira, that there will be a light of clarity and everyone will recognize God and His directing hand. In Pekidah, even though there will be great expressions of Redemption, it is still categorized as darkness because there is still no Daat, no clarity of understanding. God is revealed in a hidden manner. Comprehension is like light to a person. And as long as comprehension is lacking, he is sitting in darkness.

There is no clear manifestation of God in Pekidah, He is shining only in the inner recesses of the soul, and is not apparent to man's understanding. When Zechira comes God is clearly manifest. Pekidah is related to the sefira  of Yesod in which God is enveloped within nature and whose primary function is building the physical. This is the stage of Moshiach ben Yosef. Yosef acted within the natural world and provided sustenance to people. Zechira is related to Tiferet which is the manifestation of Torah, the open revelation of Godliness through an outpouring of clarity to all people. 

Illusions

Our world presents things to us in a manner that is often illusory. Take money, for example. It is one of the most desired objects in the world.
Why is there such a lust for money? It would seem that people are driven to acquire money because having money offers a person opportunities that he or she might not have otherwise. Money enables a person to purchase what he wants. Money is the face of opportunity.
But opportunity itself is a cover for something deeper - freedom. A person who has no opportunities is severely limited. Opportunity brings freedom, the absence of boundaries. The essential truth behind the lust for money, is the desire for freedom.
Kabbalistic thought teaches us that a desire for freedom is inherently a desire to connect to God in His infinite state. All of Creation is formed in a bounded, narrow world. The soul desires to return to its source in the broad swaths of infinity. The pining for infinity is the essential truth of all of Creation. As this truth makes its way down through physical manifestations it transitions from infinity to freedom, from freedom to opportunity, and from opportunity to money. Money, while really the face of all these lofty ambitions, is then presented as an end to itself, as if the money has intrinsic value and is not merely a means to an end.
The result ends up turning the entire paradigm upside down. Instead of money being the face of freedom, it becomes the face of servitude. Rather than achieving their desired freedom, people become enslaved to their belongings, and the more one owns, the more he has to be concerned with lest he lose what he has. This leads to a lack of joy and relaxation, and to a loss of a true feeling of being alive. Not only has the external face lost its inner meaning and become an end in its own right, but it has achieved the opposite of the intended result. Instead of inner freedom, there is tiresomeslavery. The person has now lost both worlds, the inner as well as the external. Money that does not lead to a happy state of relaxation is worthless. It is a like a person sitting along in a golden palace. Not only does the gold surrounding him offer no comfort, but it emphasizes the absurdity of his situation.

The Downside to Divisiveness - Conclusion

Certainly a person needs to protect himself from negative influences, but one also needs to distinguish between taking care not to be caught up in the excesses of modern culture on the one hand, and isolation from other Jews and lacking a feeling of connection to all Jews on the other.

Furthermore, the deficiencies of each stream exist as part of a divine plan to encourage all Jews to unite and connect with each other. If there is, unfortunately, little effort to untie Jewry and dissolve barriers, then God creates situations that will force us to unite.

Besides for the well known causes - outside pressures of kings who make Haman-like decrees, wars, international pressure - there are other pressures who effects are more subtle. They are the fact that any deficiency within one group is predicated upon its separation from others. The roots of the cure are found in the neighbor. This will create sufficient pressure to shatter the walls that divide, and to cause each person to connect to another, one group to its neighbor.

Through unity within Jewry all public ills will be cured. There is much more to write on this subject, but that is for another time. If you seek to understand the depths of reality, you will see that the issues we have raised here manifest themselves in countless ways.

The Downside to Divisiveness - III

It is a fundamental principle of Kabbalistic thought that the root of all troubles is a lack of unifying balance between values. This is the distinction between תהו (Tohu - confusion) and תיקון (Tikkun - rectification). In Tohu each light (value) is separate from the others. Consequently, there are impurities and blemishes that result from the tendency of each value to go to the extreme as long as it is not connected to the others. By contrast, the world of Tikkun is one of balance between all values. The values are connected in such a manner that they all complement each other. The world is properly built on the complementary balance of disparate values. It does not exist on extremist values, or by lacking any of life's values, but by a unity replete with holiness and blessing.

The same is true within the Jewish camp. The souls of all Jews form one spiritual corpus. The mere fact that we are in disunity creates a state of deficiency in each group. Clearly, it is impossible for there to be perfection in one group alone. Perfection is present only when the entire nation is united. Were it possible for one group to have perfection alone, then it would possess all the values and that's simply not possible. Each Jew is a light that does not shine elsewhere, and surely the same is true for each group.

A paradigm of isolation, born of a fear of being affected by the deficiencies of ones neighbors, when taken to an extreme causes more harm than good. There can be no greater damage than division within the Jewish Nation. The internal harm that will result to any group because of its isolationist principles is more dangerous than any damaging and corrupting influence that can come from a neighboring group.

Furthermore, if one has a healthy approach, firmly based on positive ideas, and wants to share it with other groups then the focus of the relationship will not be on the weaknesses of each group and will not lead to negative influences. Rather there will be a positive exchange, a mutual sharing of the strong points of each. As long as the focus of the interest is on inner growth, light will shine out into the world.

The Downside to Divisiveness - II

I want to reemphasize that we really do not wish to speak ill of Jews. This is not the path of Torah at its zenith which discusses the merits of the Jewish people and follows God's path of always finding something good to say. We are only writing this because it requires some contemplation in order to learn a lesson. Indeed, if we train ourselves to look with a kind eye we will notice that within each stream of Judaism there is a unique light and blessing. Thank God there are many merits and positive points among Jews, and we are going to point out just a few of them.

In one group there may be mental health and qualitative development of the facets of physical and emotional life. This is something very valuable. Another group may be very God fearing, faithful in Mitzvah performance and Torah study which form the foundations of Jewish life. Yet another is engaged in deep thought and has a broad outlook which includes responsibility for the entire Jewish Nation. This group has a healthy approach which seeks to find the positive in everything and to create unity among the various groups.

This is only a small portion of the blessing within the different parties in Judaism. There is great blessing in each and every one, in each stream, as long as we look with a kind eye and to see that there is no end to the merits, blessing and goodness of all Jews.

Our aim in everything we are saying is to one end - to call for Jewish Unity. This is why we need to reference the disparate streams, even though we would prefer not to as we are all one nation and we should not dwell and discuss those things which separate us. However, in order to call for a new paradigm to which we all need to subscribe, a world in which there is a complete nation with no divisions, we need to somewhat address the current situation. We may be speaking in general terms which seem to be stereotypical, and while that results in comments that are not universally true as there are exceptions to every rule, in order to make our point we need to speak now in general terms. Rather than focusing on individuals, we will be addressing the general attitudes of the public.

Here is our main point, if you look honestly at each stream you will clearly see that that which is lacking in one group is complemented by the strong points of another. The cure for the disease of each group's challenges is found in its neighbor's strong points. It is therefore clear that the weaknesses are a result of a lack of unity. The deficits of each group persist so long as they are resistant  to receiving the healthy values that are found in others.

The Downside to Divisiveness - I

There are countless difficulties that arise from the fact that Jews live in a state of division. There are disparate groups with glass walls separating between them that shatter the feeling of unity that should permeate within the Jewish brotherhood. These walls cause us to distance ourselves from those who are not part of our stream of Judaism. This leads to endless difficulties stemming from this approach to life and this is not the place to get into all of them. But there is one fundamental point that is worthwhile for every reader to contemplate:

Besides for the overall issues that arise from this polarization, and the fact that all dialogue is confrontational in which each party just fortifies its own position and a spirit of unity is conspicuously lacking, there is also the fact that each stream has its own internal issues. Even though it is usually inappropriate to discuss the shortcomings of the Jewish Nation, and we love all Jews to the extent that we desire for this love to cover up all wrongdoing, still, in order for us to discuss the cure, we must first discuss some of the issues that require rectification.

There is no Jewish group that can claim that the lives of its members are perfect and need no improvement. Every aspect of life has its challenges. One stream suffers from too much freedom and permissiveness which results in the loss of appreciation for certain values. Another stream lacks free will and choice and builds numerous external pressures rather than encouraging people to develop their own initiative. This create many difficulties. Another stream is attempting to balance two worlds and ends up blurring the line between the holy and the secular, between what is primary and what is secondary.

The Stirrings of Jewish Nationality

Hashem entered into people's hearts to awaken within them the idea to seek out a land and a government. The people followed their dreams without realizing that it was His will, and without an appreciation of the true meaning of the great events that they were precipitating.

People need to offer a rationale for their actions. We are thinking beings, and don't act without reason. When Hashem awakened within people the desire to return to the land, thinking people had to offer reasons for this desire and they built a political philosophy to explain their actions. Lacking an appreciation of the true reasons they grasped weak reasons which only reflected the external realities of the return. This is the basis of secular Zionism that offered a protective homeland as a reason for building the State of Israel.

Even though there is truth to this, it only reflects the external distinction between Exile and Redemption, and completely misses the spiritual nature of redemption, and the magnitude of spirituality found in the Land of Israel as we renew the days of old when we drew from the wellsprings of prophecy. The secularists saw the dream only as it relates to the body, but they were blind to the soul.

People build great edifices based on ideas that they do not fully comprehend. Even though there is truth to the desire to be strong, to not be dependent on other nationalities, these ideas are missing the core truth. This results in great difficulties for the nation because the people are not truly being directed towards their destiny. Once the task was complete and there was a return to a rebuilt land they lost their way, they had no vision. They can't find the path to solve the difficult challenges of the times.

The path to redemption was begun by childlike people who lacked understanding. They were unaware of the fact that they were being directed by Hashem whose ways are hidden from Man. It will not rest until the light is fully revealed and the blind eyes are opened to see the good of Hashem and say, "This is the God for whom I hoped, and he has saved us."

Now is the time for the opening of the eyes, to the awakening, to a stirring nation which is acquiring the Daat, the mindset of redemption. This is accompanied by a greater awareness of the deeper aspects of Torah which are appropriate only in Israel, similar to prophecy only being possible in the land.

A New Heart & A New Spirit

Hashem is currently fulfilling the prophecy of, " And I will give you a new heart, and a new spirit I will place within you." If you look into the depths of the heart of Jews, as opposed to their external behavior, this is quite clear. We need to prepare ourselves to welcome the new heart and new spirit which is coming to us from above. They will fill our lives with spiritual wealth, and infuse us with a sense of purpose.

It will affect all facets of the nation. It will awaken a spirit of Teshuva within those who have left the path of Torah to follow popular culture, and bring them to taste of the sweetness of Torah and Mitzvot.

Those who are currently observant will find an expanded experience of life that will awaken a spirit of unity deep in their hearts. Dissension and separation will dissipate along with limited small mindedness. We will feel as one people, one soul, one body shining with the light of Torah. Filled with a deep appreciation for life and uplifting holiness.

It will renew the unity that existed at Sinai, "Like one man with one heart." There will be a great desire to build a Sanctuary, a central home which will give expression to this level of life. Like a family that wants a home of its own, the familial feeling within the family of  Israel will desire one house in which we can all gather to express our strong, united, spirit which feels the entire nation as one. And feels the hearts beating within each and every Jew.

A person will no longer be satisfied with a large and beautiful synagogue for his own congregation, or a place to study Torah for people of his own background. Rather, his eyes and heart will be drawn to the place where the Tribes had traditionally gathered to praise God. With a fresh heart we will all experience what Dovid said, "I rejoice when they say to me 'To the House of God we go.'''

Along with Redemption Comes Daat

The true awakening associated with Redemption does not come at the first step, the gathering of exiles. This is an external redemption focused on the physical bodies and not an expansion of Daat. We are still separate. This is analogous to a newborn, first his body grows and then his understanding. The Ariza"l pretty much equates the levels of gestation and infancy in that in both there is a very limited mindset. The real measure of man is when his Daat is revealed and he has an expansive consciousness. In infancy, by contrast, he is still an appendage of his parents, they provide him with the Daat he needs in order to prepare him for adulthood and independence.

True Redemption will be accompanied by a similar process in which people will develop the consciousness of Redemption, understand the epoch in which they are living, and the fact of their being redeemed and living in Messianic times. They will have a more direct relationship with God, they will understand why we have returned to the the Land of Israel and the steps we need to take to reach full redemption, Any confusion will be removed, there will be no more wandering off the path and lack of understanding of the meaning and purpose of life. There will be great joy, an experience of holiness, a joie de vivre, as we stand tall with the spirit of God pounding within ourselves.

We are now in this second step. "And I will put my spirit within you and you will come to life (Ez. 37:14)," as expressed by the story of the dry bones. This is the time for Redemption to achieve its purpose and not be limited to external factors. It is seeping into hearts and minds, expanding them, filling them with light, opening blind eyes, and "Telling the prisoners go out to those in darkness and be redeemed."

"And I will take you from among the nations, I will gather you from all the lands, and bring them to your land." And then comes the second step, "And I will give you a new heart, and I will place within you a new spirit." We are standing on the threshold of this inspiration, the souls are ripe and ready to live a national, as opposed to individual, life. To feel as part of a greater body and not as an individual existence that is marching towards its own destiny and own place in the World to Come. 

The Dark Torah of Exile

When we were full of life in the House of Hashem there was no need to speak of the World to Come, we had no need to seek out reasons for Mitzvot because the rich sweetness of Torah and its beauty shone in every corner. But when the world is dark and we are like the dead it was necessary for the Sages to begin speaking of the distant future in order to strengthen our hearts to survive the bitter present.

So, too, the Torah entered into its constricted-Exile state in order to offer spiritual sustenance to the shattered limbs. To direct them in an individual paradigm of separate cells for as long as we were scattered.

This Torah of Exile is referred to as dark by comparison to the Torah of Eretz Yisroel. Darkness is the point of constriction, the point of a Jew being alone, an individual. It hides all the inner portions of the Torah which delve into the depths of the Torah and its broader meaning. In darkness you can't see existence in its entirety. All you can do is feel around in the murkiness and feel each individual object. You cannot see its relationship to the entirety of existence.

This diminishment of Torah is perhaps the most troubling aspect of the Destruction. The Torah clothed itself in sackcloth. As the Jewish Nation went down, so did the Torah. "When the Jewish Nation was exiled - There is no greater loss of Torah study than this."

Being Accustomed to Small Mindedness

In Exile we were shattered to pieces, our minds were very constricted (מוחין דקטנות) and we became accustomed to viewing ourselves as individuals and to focus on our own spiritual growth. Now we need to wake up, expand our minds to become accustomed to a greater mindset (מוחין דגדלות), the paradigm of Redemption which is very broad. We need to be able to incorporate that which is out of the personal space of ourselves and our families.
It is very difficult to expand ones consciousness. Over the centuries the mindset of exile has become instilled deep within ourselves and it is difficult to remove that mindset and to expand it. When we encounter works of Torah that speak of concepts of an expanded consciousness, concepts such as "All Jews share one soul but are in separate bodies, they are viewed as theoretical ideas and are not truly understood. They certainly don't make their way into the worldview of people despite the amount of time people spend discussing these ideas.
For the sake of redemption we must awaken from this slumber to receive the consciousness of Redemption.

Current Events - 3

We have pointed out something very fundamental in Jewish belief, but it is fraught with danger. If a person spends too much time examining the phenomenon of apostasy his opposition might cool and he may stop distancing himself from these beliefs. We find that Rebbe Meir was a student of Elisha ben Avuya who had left the way of Torah. Rebbe Meir explained that he dealt with the situation by eating the fruit and discarding the peel. In earlier generation those who saw people leaving traditional Judaism in droves could not deal with it. They were terrified of what acceptance could lead to. Only a few had the perspective to understand the light hidden within, while at the same time rejecting the path of apostasy completely.
By today apostasy has lost it power. It has accomplished its task which was to serve as the first step towards redemption. Today we can see the truth within, and many Jews are eagerly seeking out Torah knowledge. Jews who were once embarrassed of their religion are now finding themselves drawn to explore their heritage. Cultural and industrial leaders are returning and skilled composers are writing inspiring songs that ring in the hearts of numerous people.
There is no longer any reason to fear apostasy and the light hidden within. Even though earlier generations fought it, that was the time to fight. Not today. There is no point fighting a dying body that has lost its ability to continue to exist.