Unity

"The true unity of God is that nothing exists other then God. A true belief in the unity of God should tell you, you don’t need to run away from darkness but rather find how the darkness is also God. If you need to run away, to escape you haven’t come to truly penetrate, been able to truly reveal, how within the darkness, within the negativity is also God, the ultimate non-dualism." - R. Shmuel Braun, in the name of the Baal Shem Tov

Go here for the whole speech.

Shabbat Shalom.

The Heart

A prayer (of sorts) for today from Chabad.org that resonates:

The human heart is beautiful.

The human heart can know secrets deeper than any mind could fathom.
The mind cannot contain G-d, but deep inside the heart there is a place for Him.

Yet there is nothing more dysfunctional than a brain controlled by its heart. Indeed, the finest mind is capable of the most horrid crimes when under the management of the heart.

Let the heart be quiet and hear out the mind. In that quiet listening, she will discover her true beauty and her deepest secrets will awaken.

to the world

G-d is to this world, as your soul is to your body. R. Zalmen Mindell

A beautiful quote from a great Rabbi.  

An Ancient Color

From, The New York Times:

"Tekhelet is the color of the sky," Dr. Koren said in his laboratory. "Its not the color of the sky as we know it; its the color of the sky at midnight...It's when you are all alone at night that you reach out to God, and that is what tekhelet reminds you of."

Shabbat Shalom!

QOTD

‘Who you are is God’s gift to you; who you become is your gift back to God.’

Moment of Zen

Don't be so upset with the world
Anger at the world is anger at God

Accept what God gives to you and what God takes away
Nothing in this world belongs to anyone

Creation is our responsibility

Wisdom on parshas Noach from the Lubavitcher Rebbe:

According to the Torah, the world was created by G-d using the Name "Elokim". The Name used in reference to Noach, however, is the ineffable name of G-d that cannot be pronounced.

Elokim, has the numerical equivalent of the Hebrew word for "nature," and represents a level of holiness that is limited. Whereas G-d's ineffable name (yud - hey - vav - hey) represents a level above all limitations.

We learn from this that the world, as it was created without man's contribution, has the potential for only a limited revelation of G-dliness. It is solely through the service of man that the higher, infinite and unlimited revelation of G-dliness is achieved.

The Sukkah and the Lulav

If the observance of Sukkah during the festival of Sukkos frees us from the bonds with which we tie ourselves to worldly possessions as the basis of our life and the anchor of our hopes, if it teaches us humility despite our material wealth and trust in God even without it, then the observance of Lulav causes us to rise to things higher–simcha, rejoicing before God in all that He has bestowed upon us.

The Sukkah negates material possessions as ultimate value; the Lulav links us again with our dependance upon our goods and chattels.

The Sukkah teaches us not to appraise too highly our worldly goods; the Lulav to value them at their true worth.

The Sukkah raises above our property to God alone; the Lulav teaches us to be imbued with the spirit of God and even to exalt our possessions as God-given.

The Sukkah prevents us from becoming too Earthly; the Lulav reminds us not to soar too high above the Earthly.

The Sukkah protects us from becoming debased by our wealth; the Lulav teaches us to cherish our possessions and dedicate them to sacred purposes as the gift of God.

The lesson of the Sukkah is that the acquisition of goods is not the sole aim of life; the Lulav teaches us to apprehend goods as instruments for our way of life before God; and so it brings us simcha, joy in living before God, in a life of godliness. For if life is understood thus, it makes no difference whether you attain much or little; the assessment of your life lies in whether you have lived it dutifully - with your much or your little. From this wells up the eternally joyful fountain of life sublime in the service of God, of simcha before God, of that happiness which rejoices him who possesses much or little as the gift of God by which he can fulfill the will of God on earth – the happiness of living in the presence of God, your God; a happiness which is as eternal as life itself and as God who is its source.

Rabbi Samson Raphael Hirsch, Horeb p.132

Amen

The word Amen is an acronym for "Kayl Melech Ne'eman," which means, G-d, trustworthy King.

Self Sacrifice

From A Fire Burns in Breslov:

How can one live a life of self sacrifice? Life is filled with tests, especially for those who keep Torah and mitzvos. We have a clear precedent for virtually every step of life. What we can and cannot do, and how to do that which we must. Those who withstand the many trials of life and fulfill Torah as it should be kept live with self-sacrifice. We have six hundred and thirteen mitzvos which teach us how to live our lives. How to eat and how to sleep; every detail is explained. Non-Jews are free to do as they please. Nevertheless, a Jew who overcomes his base urges feels filled with joy. Like a general returning from a victorious battle, he sees the positive and rejoices in his success. Most importantly, he rejoices in his portion as one of the chosen of Hashem, a son of the King.”

Balak

From the Chief Rabbi:

In this weeks parsha, emissaries go from Moab to Midian. Balak king of Moab wants Bilaam to curse the Israelites. Bilaam's answer is a model of propriety: Stay the night, he says, while I consult with G-d. G-d's answer is unequivocal: "Do not go with them. You must not put a curse on those people, because they are blessed."

Obediently, Bilaam refuses. Balak redoubles his efforts. He sends a second set of emissaries. Bilaam's reply is exemplary: "Even if Balak gave me his palace filled with silver and gold, I could not do anything great or small to go beyond the command of the LORD my G-d." However, he adds a fateful rider: "Now stay here tonight as the others did, and I will find out what else the LORD will tell me." The implication is clear. Bilaam is suggesting that G-d may change His mind. But this is impossible. That is not what G-d does. Yet to our surprise, that is what G-d seems to do: That night G-d came to Bilaam and said, "Since these men have come to summon you, go with them, but do only what I tell you." Why does Bilaam ask again? Why would G-d change his mind?

The true meaning of G-d's second reply, "Go with them," is, "If you insist, then I cannot stop you going - but I am angry that you should have asked a second time." G-d did not change His mind at any point in the proceedings. In scenes 1, 2 and 3, G-d did not want Bilaam to go. His "Yes" in scene 2 meant "No" - but it was a No Bilaam could not hear, was not prepared to hear. When G-d speaks and we do not listen, He does not intervene to save us from our choices. "Man is led down the path he chooses to tread."

The difference between a false prophet and a true prophet is: the false prophet speaks. The true prophet listens. The false prophet tells people what they want to hear. The true prophet tells them what they need to hear. The false prophet believes in his own powers. The true prophet knows that he has no power.

"No" is the hardest word to hear, but it is also often the most important - and the sign that someone cares. That is what Bilaam, humbled, eventually learned and what we too must discover if we are to be open to the voice of G-d.