Lech Lecha (Genesis 12:1 - 17:27) Part 1, Torah Lesson Plan, or YHVH Homepage
For those who do not pray from the siddur, we hope that this will give you some new insight into the Jews service of Torah, Mitzvot (Divine Commandments) and prayer, and their purpose. Our reading starts out with the words “Lech lecha,” which literally translates to, “go to yourself.” It also means, “get yourself going.” However, when we read the chapter, we discover that this command is offset by many barriers. If Hashem tells Abraham to “get yourself going,” why then create so many obstacles in his path. Is Hashem not a trusting God? Surely if Hashem tells you to do something, you would expect easy sailing. What better companionship could you ask for during your journeys than Hashem at your side?
Before the chapter of Lech lecha, we read Noach, and before Noach we read the first chapter of Torah which is Bresheet. These three readings, and those to follow, are the signature to the Creation itself. Since man is a microcosm of Hashem, a very semblance of the Creator, we must also try and perceive the esoteric, hidden understanding of the physical explanation of our Creation in order to grasp a better understanding of ourselves, and our tasks at hand. Our need to return and touch our Creator, our essence, and recognize Him in all His Glory. Since every king wishes to be seen, recognized, and glorified by his servants, we must sensitize ourselves to this natural ability of recognition which seems to be so hidden within us.
The more we choose to find our answers within a physical world, and within our own physical being, the more buried we become by the very same, and therefore, the further out of touch our Creator seems to be. We must remember that Hashem does not move. He does not distance Himself from us, nor from His creations. We are constantly in movement. We sway, based on our emotions, back and forth from the mundane to the spiritual constantly. Those who are in the process of teshuvah (return to Torah), and even those who have been on the derech mitzvot (the way of mitzvot) all of their lives will testify to this. At one moment we feel like we are getting closer to the Light, and then suddenly, just as we can taste it, we once again find ourselves within darkness.
It is written; ”If you leave Me for One day, I will leave you for two.” This is comparable to two men who part in the desert. One goes to the East, the other to the West. At the end of the day there is a distance of two days between them. Therefore, we must be extra careful in keeping up our acquired kidushah (holiness). This is what we refer to when we say, “fear Hashem.” We should fear the possibility of distancing ourselves from him.
The swaying which we experience, when advancing towards Hashem can be explained as follows; When a father teaches his son to walk, he spreads his arms and stands close by, as the son advances, the father also walks back slowly, never releasing his sight, and always filled with joy and compassion. It is for this reason that most, when they sway back from the darkness, will be twice as strong when they return. This is the normal procedure. Every fall from grace has a double portion when you return. In the first chapter, we learn about the creation of Heaven and earth. This chapter also relates to the inner workings of our mind. How we bring will into a physical manifestation. By discovering this process, we are also made aware of our essence, our water works so-to-speak, our plumbing, our inner road map. Now, the question is, what does this do for us?
We have a fire inside of us which continually wishes to rise. Just as every good flame, it sways and flutters, ‘consuming everything below it’ in order to rise higher and higher. In the times of the Beit Hamikdash (Temple), we witnessed the unification of Heaven and earth during our sacrificial services. Now, since the raising of the Shechinah (Divine presence), after the destruction of the Temple, our sacrificial service lies within the writings of our Sages and Prophets. In our daily prayer service. These prayer services, which we find in our siddurim (prayer books) were composed by men who themselves were familiar with the workings of the Merkavah (The Merkavah is translated as “the chariot,” based on Ezekiel’s explanation of his prophecies. It is a phase within the many phases one travels when in a higher state of consciousness, on his way through the creative forces and to the Glory of Hashem, into the realm of prophecy). It is for this reason that we should not use our time of daily prayer, from the siddurim, which is classed as “our service,” to ask for personal material needs. Hashem is quite aware of our apparent imperfections, and needs. These types of prayers are labeled by Rav Nachman as “heart to hearts.” One may say some psalms, focus his attentions, and prepare his frame of mind properly to ask for anything he feels he needs. Without a doubt. That is what a father and king are for. One should do such, and preferably on a daily basis. When it comes to our “daily service,” one should only have the intention of uniting with his source. With Hashem and the Forces of Creation. Our past three sidras of Torah (books) set us on such a road.
After experiencing the layout of our thought process, within the first book of creation, Bresheet, we become aware that Hashem created the world with words… “He said… etc.” We are also made aware of the power of words, 22 letters, and the true essence of the letters and words. They represent order, structure, and mathematics. A ten digit mathematical system. Implying a complete 32 path connection between the upper and lower realms. 22 letters, and 10 digits. It is not at all coincidental that the human central nervous system consists of 31 nerves that emanate from the spinal cord. The 32nd nerve corresponds to the entire complex of cranial nerves, which are twelve in number. This complex human nervous system transmits messages from the brain to all parts of the body, allowing the mind to constantly will and sustain movement, as Hashem continually sustains life. Just like the nervous system sends down from the brain to the body, in order to induce action, the body as well returns signals to the brain via the same system. What is the balance of the body to all of this complex processing? The heart which continually pumps and keeps the body a functioning vessel for the brains signals. Now in Hebrew, there are no numbers. The letters of the alphabet are used as numerical digits, making the Torah even more complex. It may be befitting to mention at this point, that the word “heart” in Hebrew is spelled LB (pronounced LEV). The numerical value of LB is nothing other than 32. Therefore, words and letters take on a whole different concept when put into this perspective of “transmitting.” Words are actually nothing more than complicated garments for our thoughts. There is a difference between the powers of man and the powers of Hashem. When He speaks, it is. His very words represent action, they also represent creation, and the ability to sustain. When we speak, our words remain air, and only sustain our will or thoughts momentarily.
In the last Torah reading on Noach and the Ark, we found a metaphor. The word for ark, “teiva” is actually a chest, or box. It is pointed out by commentary that this name is due to it’s shape, but on a deeper view, we will see that it is a container for the value within. For a chest or box is of no value until it is filled. An empty container is not fitting it’s purpose. Such are letters, or words. They are containers for the force within them. Rabbi Israel Ba’al Shem Tov explains the relevance to our daily lives of the divine instruction to Noah, “Come into the ark.” The Hebrew word for ark, “teivah,” also means “word.” Come into the word, says the Almighty to each and every one of us; enter within the words of prayer and Torah study. Here you will find a haven of wisdom, meaning and sanctity amidst the raging floodwaters of life.
Within this understanding, we will find that during our “service,” our daily prayers, one will find entrance into the 32 paths by way of intense focus on the words which leaves his lips. Connecting the ear to the voice. This act actually combines our world of action, the speech which is an outer garment of our souls, with our world of wisdom and understanding, which are the inner workings of our soul. Combining both to form a unity. With practice, time, and concentration, one will become aware of complete dialog, sentences, words, and phrases, all within what may seem to the bystander as nothing more than one monotone hum.
continued - Part 2, Torah Lesson Plan, or YHVH Homepage
