Saturday, November 16, 2013

Vitruvian man




I don’t think it is a coincidence that the hotel chain ‘Leonardo’ has taken over Jerusalem with the Vitruvian man as its symbol.  The Vitruvian man is a picture of an outstretched man who fits both inside a square and inside a circle simultaneously.   A recent article in the Smithsonian magazine, which questions whether Da Vinci was the originator of this icon, says that the ancients regarded the square as secular and the circle as something divine.   In other words, man lives in two worlds, the secular and the divine. This idea is a Jewish one, but there is another aspect to a circle that we need to call attention to – it is the symbol of the Satan. [1]  Why is it that the Satan’s symbol is a circle? And how does that also make it divine? 

              For an answer, we can examine the famous tussle between Jacob and the angel, which we identify as the representative of Esav, who is also a representative of Satan.  What was at the root of Esav and how does it relate to circularity?  The name Esav means ‘done’, which is one of the reasons he is described as being born hairy.   Hair is something that grows over time, and with Esav, it is as if there was no more room for growth as the hair was already there.  A circle symbolizes a similar idea.  No matter where one is located on the circle, the destination is known.  In other words, there is no room for change or growth in a circle, a person is destined to end up where he began. 

              That was the wrestling match between Jacob and the angel. He defeated the aspect within himself that desperately resented change. How did he defeat him?  He ultimately won with a simple question- ‘what is your name’? He recognized that the power within that resented change was an external entity.   His real self is not what he is at present but what he is supposed to become through change.  And that is the symbol of the square- a change in direction. Just when you get comfortable going down one path, you turn and follow a different path.  That is the world human beings are supposed to live in, the world of changes.  The world of a circle, continuity on the same path, is only relevant when you are divine, for at that point, no change is necessary as perfection has been reached.  That is the dual reality of the circle, on the one hand the symbol for divine perfection, and on the other hand the symbol for the status quo, the symbol of the Satan. 


[1] Midrash Rabba יז: ו:  Reb Chanina the son of Reb Idi- from the beginning of the book until it has not been written a samech (circle)- since a woman was created, the Satan was created with her.

Friday, October 4, 2013

Between the lines

 
                There is nothing intellectually tastier than realizing that a series of small and inconsequential details that have stared you in the face for nine years, largely unnoticed, are actually a framework for a deep idea. Let me explain. 

To learn Torah we use two major rules: things should make sense and conservation of information- the less that can be said the better. Therefore, any detail that seems superfluous or unnecessary should raise a wisdom flag- there may be a life changing idea here.  Here we have what appears to be unnecessary and uninteresting information; the Torah starts to give precise numbers for the dimensions of the ark, 300 by 50 by 30 amos.  The ark was divided to three levels, so each level was 150,000 cubic amos.[1] Later, it says that the water-level reached 15 amos over the mountains [2], but who cares how high over the peaks it was? And it also says that the water strengthened over the land for 150 days.  These three disparate aspects all seem to be connected to the number 15. Further, this number appears in several places throughout Jewish literature- fifteen morning blessings as well as fifteen steps to the Courtyard of the temple, and also fifteen Songs of Ascent. What does the number 15 teach us about life and about the flood? 

                Numerically, it represents the first two letters of G-d’s name, the yud and hey. Why is this important? This is the divine aspect that dwells with a couple in marriage as a man is an איש and a woman is an אשה- the man brings the י and the woman brings the ה creating a union not only among themselves but also elevating their relationship with G-d in the process.[3] The flood happened because there was rampant sexual immorality- there was a loss of this holy union between man and woman- we lost the י and the ה, the fifteen. Consequences for behavior in the Torah are not to inflict pain but to inflict learning about what needs to be changed and so peppered in the flood is a hint to what needs fixing.


[1] Genesis 6:15 insight from the כלי יקר
[2] Genesis 7:20
[3] Marriage makes us into givers, and consequently, more similar to G-d- the more similar to G-d the closer we are to him.
 

Wednesday, September 18, 2013

A week under the stars


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For a week we live a strange dichotomy.  On the one hand we are totally invested in plant life. We’ve spent time and energy picking a lumpy lemon also known as an etrog (symbolizes the heart), a sharp palm branch (symbolizes the spine), a willow branch (symbolizes the mouth), and a myrtle branch (symbolizes the eyes) and we see ourselves reflected in nature.  Every morning, we put these four species together and shake the bundles in the six directions of the world symbolizing that divinity can be found absolutely everywhere.  On the other hand, at night we retire to our Sukkah and Jewish law says that ideally the roof shouldn’t be densely covered- we need to see the stars! [1]  For a week our eyes are trained towards the heavens and our bodies are immersed in plant life. 

                There is no question that the star of the show is the palm branch and the esrog, myrtle and willow are fine accessories. Our palm branch needs to be long and straight just like a spine that connects the high functioning brain with our low functioning toes.  What we learn is that we also need to connect the light that the stars represent with this world. So what do the stars represent exactly?  There are two types of darkness in this world.  There is a darkness that is an absence of light and there is a darkness that is subjective, a blinding that comes from an overabundance of light.  This is hinted at in our daily prayer, ‘G-d creates darkness and forms light’.  Now, the word create, בורא, is a higher level than the word, יוצר, form- darkness is a higher level than light![2] The darkness is actually a higher form of light- it is a blinding light that is beyond perception (until the next world).  The sublime stars are the remaining sparks of that light.[3] In other words, the stars are the inspiration for where we are going, a world of ultimate light. 

                Joy comes from the connection between the sublime and the mundane.  On Sukkos we live that connection from head to toe, from star to plant.  It is no wonder that Sukkah is described as the ‘time of our happiness’ because it is this dichotomy that makes life sizzle.  To the extent that we connect the two not only on Sukkot, but also during the year, is the extent that we will live a joyful life.


[1] Mishna Brura 531.3 ‘It is the way to cover it lightly so that one can see the stars.  However, if it is covered thickly and one can’t see the stars it is still kosher.
[2] See the Vilna Gaon commentary on the siddur
[3] Rav Hutner Pachad Yitzak Maimer ט

Friday, August 30, 2013

Rosh Hashanah: Real life



Rosh Hashanah: Real life
                Here in Israel, the talk revolves around gas masks- ‘did you get one’ or ‘where did you get yours’?  Of course, we are well past the ‘boy who cried wolf stage’ as threats like these are routine and nothing usually happens. So the attitude is as one Rabbi quipped, ‘these gas masks will only be used on Purim’.  Either way, these threats are timely as they are excellent preparation for the high holidays. If the daily blast of the shofar hasn’t woken us up, then maybe Assad can- nothing like some threats on our life to help us think about life, after all, isn’t that what Rosh Hashanah is all about?  
                 The Talmud says, ‘there are three books opened on Rosh Hashanah: one for completely evil people, one for completely righteous people and one for the in between people. The completely righteous are written for life immediately, and the evil people are written for death immediately. The in between hang in the balance between Rosh Hashanah and Yom Kippur…’[1].  Why are they books?  And in general, what does this mean?  A simple understanding is that on Rosh Hashanah our physical life hangs in the balance.  In a few days, it will be decided whether missiles will be landing somewhere in Israel. But that can’t really be what Rosh Hashanah is all about- how could a righteous person ever pass away? Do we say he had a bad 80th year all of a sudden?  So the Talmud can’t be taken at face value.
                To understand what the Talmud is talking about, we need to know what life and death are really all about. It says elsewhere in the Talmud (Berachos 18a) that a righteous person is called alive even when physically dead, and an evil person is called dead even when physically alive.   What is that referring to?  It means that they are cut off from the spiritual source of connection.  In other words, they are alive physically but they lack a spiritual vibrancy.  With that we can understand what Rosh Hashanah is all about. It is decided how spiritually vibrant our year will be, how full of inspiration and connection.  Will we be going through the motions for another year, or will we be spiritually sensitive this year and connect to deeper moments.  That is the idea of a book.  A book is a mode of expression.  Will our mode of expression this year be vital or will it be impotent?
                Ultimately, Assad can’t really help us- he has no control over our real life.  On Rosh Hashanah we decide that we want to recognize a spiritual reality in the world.  If we do, we will be blessed to draw energy from it, and feel alive. And if we don’t, we will continue to live in an endless cycle of vagaries that will constantly whisper in our year, is this what life is all about?


[1] Rosh Hashanah 16b