by: Matthew Gindin on December 2nd, 2015 | Comments Off
All real living is meeting.- Martin Buber
As is so often the case, the events of the last weeks and their questions resonated with the parshayot (torah readings). How should we relate to the other that we fear? Who are our fellow travellers? Where is God in the tortured conflicts of our time?
In the Bible portion Vayetze Jacob leaves Be’er Sheva in the Holy Land and goes north to Haran. The Hasidic commentator the Sfas Emes points out that this symbolizes the soul leaving behind the well (be’er) of Shabbat (sheva) to go into the materiality of the world- from the place of p’nimiyut (internal spirit) to the place of gashmiyut (worldliness). In parshat Vayishlach, last week’s portion, Jacob is returning to the Holy Land and therefore to the place of p’nimiyut, which besides internality can also paradoxically mean the Face (panim). Jacob will descend into his own depths and emerge to a confrontation with the face of the Other.
“And Jacob was left alone (levado)”(Genesis 32:25). The Midrash says, “Jacob was left alone (levado)”- this is like the aloneness of the Holy One who pervades all the universe (Genesis Rabbah, 77:1)”. How is Jacob’s aloneness like the aloneness of God?
The Holy One’s aloneness is described as ein od milvado -there is nothing besides Him alone (Devarim 4:35). On one level Jacob is in a place of great aloneness where he must rely on his own resources (Rabbi Tzvi Elimelech of Dynov, Igre de-Kala, quoted by Rav Itamar Eldar). This is one way in which his aloneness is like the Holy One’s- it is an aloneness of self-sufficiency. Further R’ Tzvi Elimelech and others connect this verse to another one from Isaiah: “And human haughtiness will be humbled and people’s pride be brought low, YHWH alone ( levado) will be exalted on that day (Isaiah 2:17)” Here Jacob lets go of pride and self and thus attains to an “aloneness with the alone”. Jacob’s aloneness is one where he comes into an unmediated meeting with the Divine presence, as taught by the Shem Mi-Shmuel (Vayishlach 1878). This last type of aloneness is a seclusion even from ideas of self and other, past and future. Jacob enters into a deep stillness where he transcends stories about himself and his brother. Jacob is alone, but not in the sense of isolation. In this aloneness his consciousness becomes unrestricted, and it is in this sense that his awareness “pervades all the universe like the Holy One”.
It is from this ultimate place that the Other can be met completely, free from the cage of concepts based on the past. Here transformation of our attitude to the other can really occur, even if we only glimpse this state briefly. Without it, change tends to be more superficial.