FORTY-TWO JOURNEYS part 3

Rabbi Simon Jacobson

Here is the third installment of a new series from Rabbi Jacobson, that outlines the psycho-spiritual 42 journeys that each of us go through in our own lives, as the Baal Shem Tov teaches. Please click here to receive the first two installments covering journeys 1-12.

The excursion through the wilderness represents life’s journey through the harsh “wilderness” of selfish existence, with the objective of subduing and sublimating these forces and transforming the world into a Divine environment. Though this journey consists of 42 stages, there is a distinction between the first 12 journeys, which were not led by the Holy Ark, and the following 30 journeys which were. Indeed, the Temple was first built after the 12th journey (Sinai).

The first 12 journeys from Egypt to Sinai, which transpired over a period of six weeks (15 Nissan–1 Sivan), were the beginning of the arduous trek through the wilderness, yet they still were close to civilization – not yet quite deeply submerged in the dark heart of the wilderness. In spiritual terms these 12 journeys subdued a more moderate level of “kelipot” (darkness), which did not require the power of the Holy Ark. These first 12 journeys cover the earliest stages of our life’s experiences, relatively easier journeys than the ones to come.

But then with the 13th journey, as we leave Sinai – and its powerful revelation, followed by the building of the Holy Sanctuary – we enter a much more difficult phase of life as we distant ourselves from civilization and are confronted by the intense “kelipot,” the harshest challenges of the “great, terrifying desert, where there were snakes, vipers, scorpions and thirst, with no water” (Deuteronomy 8:15).

Yet, we do not come unarmed. We now have – and need – the Holy Ark to lead the way. “When the Ark went forth, Moses said, 'arise, O God, and scatter your enemies. Let your foes flee before You'” (Numbers 10:35). We say this verse when the Torah is taken out from the synagogue Ark. The Torah – called “Torah of life” and the “Torah of light” – illuminates the dark and lonely paths of existence and empowers us with direction, fortitude and commitment to make it through the most challenging experiences of life.

Now, after the first 12 journeys begins the hard work of using the power of Sinai and the Holy Ark to sublimate the harsh desert wilderness.

Journey 13: They left the Sinai Desert and camped in Graves-of-Craving
“Moses named the place 'Graves of Craving' (Kivroth HaTaavah), since it was in that place where they buried the people who had these cravings” (Numbers 11:34). This journey represents the times in life when you are consumed by the seductive power of lust and desire – when you become “buried by your own desires.”

The nature of craving and desire is such that left untamed turns into a fire that holds you hostage in its tentacles. This is the power of every addiction, in which your obsessions tragically dig your own grave.

On a positive note, the Baal Shem Tov (citing Brit Menucha bythe14th century KabbalistRabbi Avraham ben Yitzchak of Grenada) interprets the “Graves of Craving” as a state of utter self-nullification through cleaving to G-d when one experiences the “death” of cravings, they become buried with no potential of reviving inappropriate desires. Perhaps this state can be accessed by people in recovery, who after hitting rock-bottom and losing control over their own lives to addiction, rehabilitate themselves by surrendering to a Higher Power which enables them to “kill” their desires.

Journey 14: They left Graves-of-Craving and camped in Chatzeroth
At this location Miriam slandered her brother Moses, and as a result was struck and was quarantined. Some say that in this place also Korach rebelled against Moses (Rashi Deuteronomy 1:1). This leg of the journey refers to the rebellious stage in our lives. In every generation – and in every soul – there is a “Moses” who serves as G-d’s messenger to help direct us in fulfilling our mission in life. We will have times when we rebel against the “Moses” – G-d’s chosen messenger – of our time and within, and thereby undermine our own destiny.

Journey 15: They left Chatzeroth and camped in Rithmah
Rithmah (also known as Kadesh Barne’a) was the place from where the spies were sent to scout out the Land of Israel. They returned with a slanderous report, defaming the land and causing panic amongst the Jewish people. Hence, the place was named Rithmah, which in Hebrew means “broom” – the term used to describe an evil tongue (Rashi. Rokeach writes that Rithmah is the gematria of “loshon (ho)ra”): “What can He give you, and what can He add to you, you deceitful tongue? Sharpened arrows of a mighty man, with coals of brooms (retomim)” (Psalms 120:3-4). Some say that many broom (rothem) trees grew in this place (Targum Yonasan). Brooms – like a deceitful tongue – are leafless and tolerate, and often thrive best in poor soils and growing conditions. In cultivation they need little care.
The scouts betrayed the Promised Land. Whatever their intentions may have been (and they were indeed noble and spiritual), they defied the cardinal rule: Questioning the very purpose of life because of the difficulties that arise, we cannot conquer the land because it “consumes its inhabitants.” G-d gave us life and charged us with the mission to transform the material land into a sacred place. Our role is to figure out how best – not whether – to fulfill our mission.
We will face times of resignation in our life when we will be tempted to give up, and even to slander the “Promised Land” and the assurances that we can overcome any challenge. Such moments of self-doubt must be met with ferocious resistance never to give up on yourself, on your soul’s potential and on G-d who has endowed you with faculties to face any challenge.

Journey 16: They left Rithmah and camped in Rimmon Peretz
Rimmon Peretz means a spreading pomegranate tree, or heavy fruited pomegranate (Targum Yonasan). With its many seeds the pomegranate is a symbol of abundant fruitfulness. This journey marks the stage in our lives when we begin to bear fruit – like a spreading pomegranate tree. Most literally this means when we bear children and build a family. In a broader sense, “fruit” denotes good deeds and mitzvoth, as well as students and others we influence and inspire.

Journey 17: They left Rimmon Peretz and camped in Livnah
Livnah means bricks. This was a place where the boundaries were marked with building bricks (Targum Yonasan). Livnah can also be translated “to build.” This is the stage of life when we build a home, going hand in hand with the spreading family pomegranate tree(Rimmon Peretz).

Journey 18: They left Livnah and camped in Rissah
Rissah (in Hebrew) means to be broken (see Baal HaTurim. Rokeach). In Arabic) the word denotes a well stopped up with stones. In our personal life journey we will inevitably experience (what may seem to us as) failure – a failed relationship, effort or venture, a bankruptcy or another type of fiasco.
Rissah is also an eyelid, related to vision (see Heichel HaBracha Kamarna) – to open you eyes and see a deeper opportunity which can only be visible through the cracks of a broken relationship or failed effort.

Journey 19: They left Rissah and camped in Kehelathah
Some say that this was the place of Korach's rebellion (Targum Yonasan. Baal HaTurim. Rokeach). The emphasis here is on the word Kehelathah, a “gathering,” but in this context it refers to a group banding together in an aggressive fashion, like a lynch mob – as Korach did (Numbers 16:3; 19): Korach ganged his entire party against them (Moses and Aaron). There are two types of gatherings: Groups that join together to build, or to destroy.
We all have times in our lives when we will be invited, or pressured, to join a rally or a group. Being social creatures we need and gravitate to our peers. The power of a group and group mentality can be very alluring. It can feel safe and accepting, and when used for the good it can produce tremendous benefits. But when used for the bad it can yield devastating results – causing far more damage than any individual can perpetrate on his own. Great care therefore must be taken not to be party to “lynch mobs” or “witch hunters” who gang up on others, often innocent people, in their own insecure need to feel right. Stay away from groups of nay-sayers and critics. Always join an assembly of sages and not cynics. When two people meet and they do not say something meaningful to each other, do not share words of Torah, it they are considered “a company of scorners;” when they do the Divine presence rests amongst them (Avot 3:2).

Journey 20: They left Kehelathah and camped at Mount Shefer
Another leg of our life journey consists of our travels to beautiful places in the world. Mount Shefer means “beautiful mountain,” or a “mountain with beautiful fruit” (Targum Yonasan). How will we use the inspiration we gain from nature’s beauty? Will it be a temporary joy that only affects you, or will it have a perpetual effect and inspire you to bring beauty to others?

To be continued.
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FORTY-TWO JOURNEYS part 2

Rabbi Simon Jacobson

Around 70% of the Torah happens around the 42 journeys of the Jewish people through the wilderness. Beginning with the Egyptian Exodus in Parshat Bo, the remaining 39 (out of 53) Torah chapters all take place and are part of the forty-two journeys, from Ramses in Egypt to the last journey as the people arrive at the East bank of the River Jordan.

Clearly this 42-leg journey plays a central and fundamental role in Torah. And as a blueprint for life, the Torah’s preoccupation with the 42 journeys, tells teaches us that these journeys are a central theme in our personal lives – as the Baal Shem Tov explains that the forty-two journeys in the wilderness – from Egypt to Israel – mirror forty-two journeys or phases that each person experiences throughout life.

Indeed, the 42 journeys correspond with the 42 words of the Shema (from v’oahvto to ‘u’bishorecho) and to the 42 letters of Ono Bechoach, as well as to the Divine name, Shem Mab.

We thus bring you second installment of a new series from Rabbi Jacobson, that outlines the psycho-spiritual 42 journeys that each of us go through in our own lives, as the Baal Shem Tov teaches.


Journey 5: They left Freedom Valley and crossed the Red Sea toward the desert. They then traveled for three days in the Etham Desert and camped in Marah
The final stage of human maturation – as we move from our teenage years into full adulthood – is completely crossing over from the pure, inner world of “water” into the dry, arid world of the desert. Indeed, Moses had to coerce the Jews to away from the Red Sea out into the Shur Desert, where they traveled three days without finding water (Exodus 15:22). They didn’t want to leave the insulated “cocoon” of the Red Sea only to be thrown into a harsh and hostile desert, one that leads us into a state of bitterness (Marah). Yet, leave we must. This is the purpose of our existence: To transform the wilderness into a Divine sea (Ohr HaTorah Massei p. 1383).

Because of their bitter waters “the place was called Marah” (marah in Hebrew means bitter). When the Jewish people came to Marah and could not drink the bitter water there, they began to complain. “What shall we drink?” they demanded. When Moses] cried out to G-d, He showed him a certain tree. Moses threw it into the water, and the water became drinkable. It was there that G-d taught them survival techniques and methods, and there He tested them. He said, “If you obey G-d and do what is upright in His eyes, carefully heeding all His commandments and keeping all His decrees, then I will not strike you with any of the sicknesses that I brought on Egypt. I am G-d who heals you.”

The journey to Marah refers to the stage in our lives when we encounter a bitter experience – loss, disappointment, pain, sorrow or illness. We then have two choices: Either we will complain, become bitter and overwhelmed with anguish and grief, or we will learn to rise to the occasion and discover the deeper powerful light and sweetness that lays embedded within the dark and bitter.

Therein also lays the power of healing: The ability to sweeten the bitter and to uproot infection in its source.

Journey 6: They left Marah and came to Elimah. In Elim there were twelve water springs and seventy palms
Elimah (or Elim) is the stage of growth and recognition of the deeper strength that emerges from bitter loss and pain. From Marah – after experiencing bitterness – we become empowered with the resources of Elimah: Elimah consists of the same letters as the name Elokim (which is written with a heh), only that the order of the letters (eli mah) means the hidden dimension of love – twelve water springs and seventy palms (the secret and the hidden, sod in Hebrew, is gematria 70) – that emerges from within the dark and the bitter (The Maggid of Mezritch – Ohr Torah Massei. Explained in Ohr HaTorah Massei pp. 1378. 1393. See Degel Machne Efraim).

Journey 7: They left Elim and camped near the Red Sea
Due to this heightened “Elim” awareness, we experience a moment of respite from the travails of the arduous journey through the wilderness. We “camp near the Red Sea” and bask in the rejuvenating power of water.

Journey 8: They left the Red Sea and camped in the Sin Desert
But the journey to the Promised Land must continue through the difficult wilderness. And despite moments of respite, we will move on from the “Red Sea” to face new challenges of the Desert. The next few journeys reflect different, accelerating adversarial situations which will test our faith throughout our lives.

The Sin Desert represents the stage in life when we have our first crisis of faith, especially around the struggle to earn a livelihood. When the people arrived at Sin Desert (Iyar 15) they ran out of the food that they had brought with them from Egypt. They thus began to complain “If only we had died in Egypt! There at least we could sit by pots of meat and eat our fill of bread! But you had to bring us out to this desert, to kill the entire community by starvation!” The Divine response was to provide them daily with manna, “bread from heaven” and meat – which would last through the remaining 34 journeys. The manna teaches us that livelihood is a blessing from above; we must do our part, but ultimately we need to have faith and trust that Divine Providence will provide for our sustenance.

Journey 9: They left the Sin Desert and camped in Dofkah
Dofkah is the place where their “hearts beat” (in fear) for lack of bread (Baal HaTurim). We will all go through a stage in life when our hearts pound in fear that we will suffer from deprivation of one need or another. Insecurity is very real part of living in a material world in which we are dependent on many things for our sustenance. But Dofkah (in Hebrew) also means “knocking:” Angst can be a powerful motivator to “knock” on the doors of opportunity, to “knock” on the doors of heaven, and dig deeper and discover inner resources.

Journey 10: They left Dofkah and camped in Alush
Alush means power (it refers to a powerful city, or one built by a powerful person). This symbolizes the stage in life when we rise to power – either at work or in another position of influence. Power is a double-edged sword, which can be used either toward achieving greatness or corruption. Some say that the manna began to fall in Alush, and that was where the Jewish people kept their first Shabbat – two Divine gift that empower us to access Heaven as we traverse the earthly wilderness.

Journey 11: They left Alush and camped in Refidim, where there was no water for the people to drink
Refidim means weakness, referring to the stage of life when we experience an intense crisis of faith (greater than the one at the Sin Desert), questioning G-d’s presence amongst us. Refidim is a diminishing of spiritual commitment or passion (“their hands weakened from the words of Torah and the fulfillment of Mitzvot”). To the extent that Moses “named the place Testing-and-Argument because the people had argued and had tested G-d. They had asked, 'Is G-d with us or not?' (Exodus 17:7).

And when we are in this state of weakness we become vulnerable and open to attack from the powerful forces of doubt and apathy – “Amalek arrived and attacked Israel there in Refidim” (Exodus 17:8).

Journey 12: They left Refidim and camped in the Sinai Desert
At the other end of the spectrum, we all have a stage in life when we experience revelation – a profound epiphany. We each have our “Sinai” moment – when we arrive and wake up to a new awareness, a heightened state of consciousness; when we feel G-d’s presence. One result of this revelation is harmony: It unites people “as one person with one heart” (such was the experience that took place when the people arrived at Sinai on the 1st of Sivan).

To be continued.
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FORTY-TWO JOURNEYS

Part I
Rabbi Simon Jacobson

In the second year , on the 20th of the second month, the cloud rose from the Tabernacle of Testimony. The Israelites thus began their travels, from the Sinai Desert the cloud came to rest in the Paran Desert. This was the first journey at G-d's word through Moses (this week’s Torah portion - 10:11-14)

Thus began the 13th of the 42 journeys through the wilderness. After the Jewish people camped at Sinai on the first of Sivan 2448, they remained there for close to a year (exactly 10 days less than 12 months), until the 20th of Iyar 2449, when the cloud rose, signifying the time to move on.

After the Torah elaborates on the events that transpired from the time the Jews arrived at Sinai on the first of Sivan 2448 (in the chapter Yisro in the book of Exodus), through the building and erection of the Temple on the first of Nissan 2449 (the latter chapters of Exodus), through the entire book of Leviticus and the first two and a half chapters of Numbers, the Torah resumes the story and begins to relate the series of journeys traveled by the Jewish people in the wilderness. The rising of the cloud in this week’s portion is essentially continuing the story where it was left off at the end of Exodus, when the cloud first descended on the Tabernacle.

As we now begin to read the story of the long and tedious journey, we bring you the first installment of a new series from Rabbi Jacobson, that outlines the psycho-spiritual 42 journeys that each of us go through in our own lives.


The Baal Shem Tov teaches that the forty-two journeys in the wilderness – from Egypt to Israel – reflect the forty-two journeys or phases that each person experiences throughout life. “These are the journeys of the Israelites, who had left Egypt” on the way to the Promised Land: All the 42 journeys are about freeing ourselves and transcending the constraints and limitations (Mitzrayim) of our material existence which conceals the Divine, subduing and sublimating the harsh “wilderness” of selfish existence, and discovering the “Promised Land” – a life of harmony between body and soul.

Just as the first journey was the exodus out of Egypt (Mitzrayim), each of us begins our life journey with birth – the liberation of the fetus from the confines of the womb, where it can develop and become an independent force that has the power to transform the world. The final journey brings us to the threshold of the total transformation of the universe into a holy and “Promised Land.”

Some of these journeys are pleasant, others very demanding. Some carry us others challenge us. Many of our journeys may even have been setbacks, we may have made mistakes and wrong choices – just as the Jewish people did in some of their 42 journeys – but they too are part of our life’s odyssey, and they too can be redeemed.

“Moses recorded their stops along the way at G-d's command” to help us identify these junctures in our own lives. By understanding the meaning of these 42 journeys we can learn demystify many of our unresolved or strange experiences (why did I have to go through so and so?) and discover the deeper patterns of our own lives. We can actually identify these 42 stages in our life’s voyage – 42 rites of passage – that encompass all the legs, the ups and downs, twists and turns, dips and curves of our life.

Above all, these 42 journeys allow us to align our lives to the compass a higher rhythm, as defined by the 42 journeys in the Torah, and actually create a strategy that rides and taps into these rhythms.

Thus, whether it was for two days, a month, or a full year, no matter how long the cloud remained at rest over the Tabernacle the Israelites would remain in one place and not move on. Then, when the cloud rose, they would continue on their travels. They thus camped at G-d's word and moved on at God's word, keeping their trust in G-d. according to G-d's word through Moses – this week’s Torah portion (9:22-23)

The secret of knowing when to travel and when to rest, when to make a move, when to stay put, is related in this Torah portion: The journeys through the wilderness were aligned with the Divine will – whether it was for a few hours or for many years – the Jewish people would only move when the Divine cloud would lift from the Sanctuary Tabernacle.

We too can learn to synchronize our life journeys to the Divine coordinates that “lead the footsteps of man.” Imagine having an inner compass that senses life’s internal tempo, being able to pace your outer movements by your inner rhythms.

This series will map out each of the 42 journeys, in terms that hopefully can help each of us apply and customize their relevance to our personal lives. (This is but one of many different possible applications of the 42 journeys). We welcome your feedback and thoughts. (1)


Journey 1: Ramses, Egypt
The first leg of our life journey is our birth, and it spells out the purpose of the entire voyage: Freeing ourselves of the constraints of the womb and of all our material boundaries (Mitzrayim).

At birth we come also armed with the strength and tools to overcome all our future challenges (we emerge triumphant “before the eyes of mitzrayim”), but we will need to be trained and educated to realize our potential.

Birth is thus a joyous occasion, coupled with the anticipation how we will do on our long journey ahead. This is also alluded to in the word “Ramses,” which was the “best of the land” (Genesis 47:11).

Journey 2: Ramses to Sukkot
Sukkot means shelters, referring to the “clouds of glory” that sheltered and protected the people as they began their journey. On a personal level it refers to the shelters that (healthy) parents provide children in early age. Thus from Ramses (birth) we enter into the shelters of our nurturing homes and secure environments.

Surrounded within the “clouds” of a comfortable home cultivates a child’s self-confidence and helps him/her develop self-esteem to take on the challenges of the life journeys ahead outside the “clouds”.

Journey 3: Sukkot to Etham at the edge of the desert
Etam, in ancient Egyptian, means “seashore.” Some identify Etham with the Egyptian Chetem, which denotes a fortress. After early childhood, when we are completely dependent on parents for sustenance and protection, we begin to emerge from the “fortress” as we start to develop a sense of independence. This stage is comparable to a “seashore,” a boundary between exploring the new world around us and scurrying back for approval and guidance from our parents. At this phase in our lives we are not yet quite thrown into the desert, yet we are its edge, as we become acquainted with an alien and insensitive world.

Journey 4: Etham to Pi-HaCheirus (Freedom Valley or Mouth of the River), facing Baal Tzefon (Lord-of-the-North), camping near Migdal (tower)
This location was named Pi-HaCheirus since it was here that the Jewish people became free people (cheirus means freedom in Hebrew) (Mechilta, Rashi Exodus 14:2). Baal Tzefon was an Egyptian deity.

In the next leg of our life journey, as we lose our childhood innocence and mature into adults, we begin to take on complex and paradoxical features: On one hand, we become free – independent adults, able to make rational decisions, driven not by childhood emotions but by sober reflection. But on the other hand, our newfound freedom also faces a looming “idol” in the north: we begin to be tempted by worship of false gods – self-worship, worship of money, power or other man-made deities.

As we grow through our development –this may be the essential goal of all education – we will have the option to become a towering force for good or a tower of vanity in our own eyes.

Journey 5: They left Freedom Valley and crossed the Red Sea toward the desert. They then traveled for three days in the Etham Desert and camped in Marah
The final stage of human maturation – as we move from our teenage years into full adulthood – is completely crossing over from the pure, inner world of “water” into the dry, arid world of the desert. Indeed, Moses had to coerce the Jews to away from the Red Sea out into the Shur Desert, where they traveled three days without finding water (Exodus 15:22). They didn’t want to leave the insulated “cocoon” of the Red Sea only to be thrown into a harsh and hostile desert, one that leads us into a state of bitterness (Marah). Yet, leave we must. This is the purpose of our existence: To transform the wilderness into a Divine sea (Ohr HaTorah Massei p. 1383).

To be continued.

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(1) Some of our readers may be familiar with The Spiritual Guide to Counting the Omer, which lays out the 49 steps of personal refinement, each of the forty-nine days between Passover and Shavuot offering us an opportunity to examine and perfect another one of our 7x7 (49) emotional faculties. Interestingly, this correlates with the forty-two journeys, which correspond to the same emotional faculties, except that the journeys, which are a process of elevating the “wilderness,” we count only 7x6 (42) emotional faculties (not including malchut). The Omer counting, by contrast, is a process of drawing down and revealing the Divine, which is the role of the seventh faculty, malchut (Likkutei Torah Massei 89d. 92a).
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The Cause for Psychological Paralysis

B"H. How, Not Whether


By Yosef Y. Jacobson

The difficult we do immediately; the impossible takes a little longer.
-- General Montgomery

The hole in the roof

A rabbi stands before his congregation and reports to them that a massive hole has been found in the roof of the synagogue.

"Now I have good news and bad news for you," the Rabbi continues. "The good news is that we have the money to repair it; the bad news is that the money is in your pockets."

Twelve Jews on a mission

This week's portion tells the story of 12 men who were dispatched by Moses from the desert to go and survey the Land of Israel and its inhabitants. The purpose of their journey was to prepare the Jewish people for the subsequent conquest and settlement of the Land (1).

Upon discharging the spies on their mission, Moses presented them with a list of questions they needed to answer. "See the Land," Moses said to them. "How is it? And the nations that dwell in it -- are they strong or weak? Are they few or numerous? And how is the land in which they dwell -- is it good or bad? And how are the cities in which they dwell -- are they open or are they fortified?"

When the 12 spies returned from their 40-day tour of Israel they presented to the people a report of their findings.

"We arrived at the Land to which you sent us," the spies said, "and indeed it flows with milk and honey and this is its fruit. But the people that dwells in the land is powerful, the cities are greatly fortified and we also saw the offspring of the giant.

"We cannot ascend to that people for it is too strong for us," the spies proclaimed.

The report that the spies brought back demoralized the Jewish nation and drained it from the motivation to enter the Land. As a result, the spies were severely punished and the entire generation ultimately died in the desert, never making it into the Land. Only 39 years later, in the year 1276 B.C.E., did the children and grandchildren of this generation cross the borders of Israel and settle the Promised Land.

Kill the messenger?

One of the many questions raised by biblical commentators (2) concerns the reason for the spies receiving punishment. Moses gave them a detailed list of questions about the Land; he instructed them to make their own observations as to what will await the people upon their arrival.

This is exactly what the spies did. They came back with an answer to all of Moses' questions and reported what they perceived to be the reality of the situation. If Moses expected them to cover up their observations -- that the Land was inhabited by mighty men and its cities were greatly fortified -- he should have never sent them in the first place!

Why were the men faulted for relating what they had seen?

Replacing the “how” with the “whether”

The answer is that if the spies had merely related to the people the reality of the situation as they saw it, everything would have been perfectly fine. But they did more than that. They used the difficulties they observed as an incentive to introduce the option of surrender and capitulation in the face of crisis.

Had the spies returned and said, "Hey guys, we have seen a mighty people and well-protected cities in the Land, so now we need to devise an effective strategy of how to go about our challenging mission," they would have fulfilled their task splendidly. The moment they responded to the obstacles by saying "We cannot do it anymore," they
swayed an entire people to abandon their G-d-given destiny.

The spies are condemned in Jewish tradition for substituting the "how will we do it" with the "can we do it?"

Conquering your promised land

Each of us has a domain in our life that needs to be conquered, a terrain that needs to be transformed from mundane soil into a "holy land." Some of us need to battle fear, temptation, addiction, or shame. Since the challenges that lay in recovery's path are at times frightening, we are naturally tempted to believe that we are incapable of overcoming our darkness and we thus surrender to our demons.

Though this feeling is understandable, it is a sad mistake that must be fought tenaciously, for it robs us of the opportunity to liberate our souls and arrive at our personal "Promised Land." The option of resignation compels us to remain stuck for the rest of our lives in a barren desert made up of shame, insecurity and weakness.

The question ought never to be, "Can I do it?" The resources to repair the hole in our personal roof are always present. Every problem can be dealt with. The only legitimate question is, "How do I do it?"

ALL FOR THE TAKING

PARSHA

KORAH 08



“And Korah took…” (Num.16.1)



‘Taking’ is designated as acquisition, and acquisitions are made with money. (Kiddushin 2b)



Korah’s act was controversial. It follows that somehow or other, every dispute relates indirectly to a matter of money. (Arono Shel Yosef)



Korah wanted power and money is power.

The Book of Proverbs describes Torah as Lekah Tov – a good acquisition.

Torah is acquired in time, and time is money. So, a knowledge of Torah gained in time is a power greater than money. This is because one of the many blessings of Torah is the freedom of mind that liberates us from an attachment to, and a dependence upon, materialism.



Whereas the acquisition of money and the power it brings may be a curse, as demonstrated in the Korah episode, the acquisition of Torah is always Lekah Tov – good, with rewards that are sweet as Lekah – honey cake; for bitter contention and the strife it brings, is removed from the world through Torah.

THE OCTAVE OF LIFE

PARSHA

HUKKAT 08

“Zot Hukkat this is a fundamental law of the Torah” (Num.19.2)



This Torah statement introduces the laws of impurity relating to death. In the light of this, our Commentators ask why the introductory text does not read: ‘This is the fundamental law of impurity…’?



The universal law for impurity is an irreversible one-way process. In any closed system cosmos gives way to chaos, order gives way to disorder, the pure becomes impure.

The reversed process does not occur in nature.



Yet in Torah law the impure may become pure! This is contrary to the laws of nature and therefore inexplicable.



This principle is implied in the term Zot (Zayyin, Alef, Tav). The Gematria for Zayyin (7) + Alef (1) = 8, and Tav alludes to self-regeneration.

The number 8 as 7+1, i.e. one beyond seven as the symbol for natural creation, implies the metaphysical or spiritual renewal.



The eternal Community of Israel is renewed by entry into the Covenant on the eighth day of a male child’s life. Members of this Community may enjoy spiritual renewal with prayer three times daily [3x8 equals a 24 hour day]. There is renewal coinciding with the new moon – Rosh Hodesh [8x1.5 times in the year]. And finally, there is the ultimate renewal after the proverbial 8x10 = 80 years enjoyed upon this earth, for “Uvigevurot Shmonim Shanah” – with strength 80 years.



These spiritual privileges are available with a lifetime subscription to the Mystic Community of Israel. Terms and conditions apply.

LSD Part 2

As can be expected, the article of two weeks ago, Lysergic Acid Diethylamide, elicited quite a number of responses, most positive, some critical, many of them posted online in the comments section on the article. The harshest accusation came from one reader who felt that my article may have been “irresponsible,” influencing someone to want to try a “life altering experience.”

In order to make my intentions perfectly clear and not leave any room for ambiguity, here’s the letter and my response:


Dear Rabbi,


Unfortunately your article on L.S.D. influenced a dear friend of ours to want to “have a life altering experience,” a creative and inspiring trip. This is a grown educated woman in her forties who missed out on the sixties. I wonder what the effect and curiosity and Pandora’s Box you may have opened, not intentionally, with some of your younger readers. I feel that your article seemed a bit irresponsible and made the "unknown" possibility attractive.



Best Wishes, M.A.


Hi M.


Thank for writing and bringing to my attention my article's influence on your dear friend. I am truly sorry and surprised to hear that the article caused someone to want to try LSD. I'm thinking how anyone could have come away with such a thought after reading in no unclear terms that drugs are dangerous and harmful. Even if their use induced a deeper awareness, they are like administering drugs to a comatose individual. How could that inspire someone to try LSD?


In general, the ideas I wrote about are basically the concept of teshuva – the power of return. One of the most powerful gifts bestowed upon humans is our ability to change our pasts and transform even "intentional sins" (zedonos) to merits. This is not a license to sin, as the Talmud specifically states that "one who says I will sin and then do teshuva, their teshuva is not accepted" (even in that case, the Tanya says that if the person insists and persists, his teshuva will be accepted). But AFTER THE FACT – as emphasized in the article several times – we have the capacity to elevate our past experiences (even if they were outright Torah prohibited sins of the worst nature). We don't elevate the sin itself; that has to be destroyed. We elevate the spark within, and the results of the experience (see Tanya chapter 7).


Anyone deriving from my article that LSD is appealing is equivalent to someone drawn to medication because it revives a comatose person, or that one can transgress Torah, because there are balei teshuva who elevated and transformed their transgressions.

I take seriously the responsibility of writing about this sensitive issue, especially with younger readers who may not be able to distinguish between the abovementioned nuances. But on the other hand, I know from personal experience as well as from the many positive responses I have received to my article, that this topic is an extremely important one to address. And just to condemn outright all those that had psychedelic experiences and all those that rebelled, even if their behavior was self-destructive, does not seem very productive and would not resonate much, and above all – it would be simply incorrect: The Torah perspective categorically rejects the fatalistic view that we are victims of our mistakes, condemned to be haunted by our pasts, powerless to do anything about it. We have the great responsibility and opportunity to transform our pasts; to discard the peel as we eat the fruit through teshuva.


To avoid writing about this topic because someone may mistakenly be enticed to try drugs is the equivalent of not writing about the power to transform past sins through teshuva in order not to appear like we are glamorizing the process and giving someone the impression that sins are acceptable.


I would even venture to say, that anyone trying drugs is probably prone to it before reading my article. It's hard for me to imagine that my writing alone should cause someone to do that. But I stand corrected if I am proven wrong.


Based on your note, my plan is to write a follow up e-mail to clarify these points, so that no one comes away with the wrong conclusions.

Thank you again for writing, and I welcome any further thoughts you may have.

Feel free to share my words with the person influenced by my initial article, and with anyone else you see fit.

Blessings and best wishes,

Simon Jacobson



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