Nisan Sign: T'ley - Aries Planet: Mars Element: Fire Gender: Male Human Atribute: Speech Tribe: Yehuda Movement: Function Fore Father: Isaac Hebrew Letter: Heh Mystical Thoughts On The Hebrew Month Of Nisan 5761 (March 25 – April 23, 2001) The symbol of Nisan is the ram, Aries. This animal is the constellation of the month, as well as the focus of the holiday of Pesach that influences the entire month. The Paschal Lamb is not merely an offering of the holiday; it is the symbol of Egypt and the idolatry of the Egyptians. There are more commandments surrounding this offering than any other offering ever brought during the Temple period. This fact highlights the lamb’s importance. This essay will explore some of the significance of this animal. Historians list many gods the Egyptians worshipped, yet there was a significant god that was in the form of a ram. The Bible indicates that this was the most significant god during the Hebrew enslavement. The month that the Egyptians would consider the most powerful for their god is Nisan. And the full moon would indicate its most powerful day. It was precisely on this day G-d instructed the Jews to leave Egypt, in order to show the impotence of idolatry. So much so that the calls for us to slaughter, roast, and eat the object of their idolatry. Imagine what the Egyptians must have thought when they were defeated on that day. Every year we show our conviction that there’s only one G-d in the world. He alone is in control of every molecule of existence. Not only the lamb, but also the entire Passover Seder is a description of G-d’s omnipotence. This is not the only appearance of sheep in the holy writings. Sheep are a prominent feature in the Torah. The forefathers were shepherds. Rachel, who’s name is another word for sheep, was a shepardess. A famous passage relates how Jacob met Rachel while she was sheparding at a well. (See Genesis Chapter 29) Sheep were used for clothing, food, trade, and temple offerings. Abel was a Shepard. All of these references are positive, and indicate this is a more favorable sign of the zodiac. In line with the sign being positive, this month is a powerful one. It is when the earth starts to blossom. The sages say it is the month when the universe came into being. And it is the first month of the calendar cycle. The sheep is also a symbol of the Jewish people. (See Psalms 44:14, Isaiah 53:7) G-d is referred to as our Shepard, as in Psalm 23. We can be as docile as a sheep being led, or as powerful as a charging ram. Yet we are vulnerable to the “wolves” of the world, and depend on our Shepard for protection. G-d is our leader, protector, and savior. We are His flock. This is the month in which we remind ourselves that G-d is our Shepard. With His guidance we can take the power of this month and break away from the chains of materiality. We can elevate ourselves to the freedom of doing what our soul yearns to do. "First of the Months" The Torah calls Nisan the "first of the months" (Exodus 12:2). Among other things, it's the beginning of the new year when counting the years of a king's reign, and for laws concerning the year of Jewish holidays. Similar to a school year differing from a calendar year, the Hebrew calendar has two main yearly cycles. One starts in Nisan, in the spring. One starts in Tishrei, in the fall, and is called Rosh HaShanah. Tishrei is a time when G-d judges humanity, a time of justice and judgment, symbolized by the scales of Libra. Nisan, on the other hand, is a time of G-d's lovingkindness, evidenced by His bringing the Jews out of slavery to freedom at Passover. Even though the Laws of nature are fixed and unbending, G-d broke those rules in Nisan and made miracles. Justice is related to rules. Love goes beyond the rules. Incidentally, the word for miracle in Hebrew is "ness" which is grammatically related to the word Nisan. "Nisan, on the other hand, is a time of G-d's lovingkindness" In being the first of the months, Nisan has newness as part of its essence. It brings newness into the world each year. The sages tell us that G-d designed the world in Tishrei and brought it into physical reality in Nisan. The springtime shows us the nature of Nisan by bursting forth with leaves on trees, flowers, etc. Another indication or expression of Nisan's newness is the fact that the movable tabernacle that the Jews carried with them through the desert after they left Egypt was dedicated on the first of Nisan. Also, the redemption from the Babylonian exile started in Nisan. This month is a time of beginnings. "G-d fashioned the universe by making ten statements." The Torah's account of creation in the beginning of Genesis teaches another aspect of Nisan. G-d fashioned the universe by making ten statements. "And G-d said..." Obviously G-d is non corporeal and the idea of speaking is not part of His definition. The Torah is using speech as a metaphor. Speaking is a form of creating. Thoughts are formulated, organized, and articulated through the mouth. According to the kabbalists, the mouth and speech are symbols of this month. Each month of the year is connected to a different human action. Nisan's human action is "speech". Similarly, the holiday of Nisan, Passover, is spent speaking about the exodus from Egypt. It is a night of talk. It's the only holiday with an accompanying text to be read out loud. Some intriguing aspects of the Passover account are related to speech. For example, one commentary states that the suffering the Jews went through in Egypt was a punishment for gossiping. The Torah also mentions a conversation between Moses and G-d where Moses says," I have difficulty speaking (don't send me to speak to Pharaoh)" (Exodus 4:10). The kabbalists note that the word for Passover in Hebrew, Pesach, can be broken up into two words Peh Sach, which means "a mouth speaks". "According to tradition, that was the location of the Tower of Babel, where G-d confused language. (Genesis 11:1-9)" On Mount Sinai, G-d gave Moses a written law, the Torah. He also gave him an oral law, the Mishna. Eventually the oral law was written down in Babylonia. Today the oral law with its explanation is known as the Talmud. In Kabbalah, Nisan is related to the oral law. The Talmud not only addresses the Jewish way of life as it is to be lived in the Diaspora, but is the greatest example itself of Judaism's survival amongst the other nations. It is even written in Aramaic, a foreign tongue. It contains many references to the relationships between Jews and non-Jews. The Talmud is broken up into 60 tractates. The tractate that deals with the principles of Passover, quite ironically, begins with a lengthy section on how to make one's speech holy. Parenthetically, Babylonia has an interesting connection with speech. According to tradition, that was the location of the Tower of Babel, where G-d confused language. (Genesis 11:1-9) In conclusion, the mystical influences of the month that we can tap into are newness, creation, and bringing things in our life from idea to concrete reality. We all have plans that we'd like to see come to fruition. Identify what you would like to have as part of your life and use Nisan as the time to make the first concrete step towards that goal. That's the opportunity of the month. Kabbalistically speaking, Rabbi Max Weiman Top of Page - Home Iyar Sign: Shor - Taurus Planet: Venus Element: Earth Gender: Female Human Atribute: Thought Tribe: Yissachar Movement: Stableization Fore Father: Abraham Hebrew Letter: Vav           Mystical Thoughts On The Hebrew Month Of Iyar 5761 Iyar - A month "Gradual growth" (May 6 - June 3) "Gradual growth" is the opportunity of the month. There is a fifty day period between the holiday of Passover (last month) and the holiday of Shavuot (next month) called the Omer period. The Bible asks us to count the days between the two holidays. See Leviticus 23:15. The word Omer refers to a grain-offering that is brought at the end of the counting. To count every day takes a certain commitment and discipline. Some people end up missing a day here and there. This daily counting is an indication of the spiritual potential of the month of Iyar. In the spring, nature is also going through a slow growth process that we can see. Every day there is more blooming and sprouting. The specific influence of this period on the calendar that flows from the spiritual realm is one that allows for incremental steps of spiritual growth. Iyar comes in-between Passover and Shavuot and therefore is completely absorbed in this counting period. "There are ten sefirot total which are ten phases through which G-d created the universe." There are forty-nine days, seven weeks of counting. The kabbalists link those seven weeks with what's known as the seven lower "sefirot". There are ten sefirot total which are ten phases through which G-d created the universe. They exist in a purely spiritual reality. The sefirot as a concept is one of the most profound, complex, and all encompassing of the kabbalistic concepts. The names of these ten phases in the order of the seven weeks are: 1-Love, 2-Restraint, 3-Beauty, 4-Dominance, 5-Empathy, 6-Foundation, and 7-Kingship. (In Hebrew - Chesed, Gevura, Tiferes, Netzach, Hod, Yesod, and Malchus) These qualities are reflected in man, and they also are reflected in how G-d influences the universe. They are hinted to in the ten statements of creation in the beginning of Genesis. They are hinted to again in the "ten commandments" in Exodus. (See also Chronicles I 29:11) Each of the seven weeks is broken up into seven days that again relate to the seven qualities in a minor way. So each day has a major quality and a minor quality. "Wisdom will help a person through times of no job and no romance much better than a job and romance will help a person through times of no wisdom." There are many ways to tap into the spiritual quality of these days. One way which has been mentioned by the sages is to use the teaching of Chapters of Our Fathers Chapter 6:6. (Artscroll Prayer Book p. 583) There you will find a list of forty-eight things that help a person acquire wisdom. The main growth that a person should desire is that of more wisdom. Wisdom will help a person through times of no job and no romance much better than a job and romance will help a person through times of no wisdom. The forty-eight things in that teaching are all things that make a person more worthy of receiving wisdom from G-d. For example, number 8 is "happiness". Do you think G-d wants miserable wise people in the world? The happier you are, the more G-d wants to bestow wisdom upon you. Of course it takes some doing and a commitment to become happy. The first step though, is to say "I'm going to work on the quality of happiness." You might then look up sources in Judaism that discuss happiness, or buy a book about it. Each one of the forty-eight things fits into a day of the Omer. Each quality is worthy of a commitment on our part to acquire that quality fully. The forty-ninth day may be used for review, or putting them all together. Since the end of the counting is the holiday of Shavuot, which celebrates the giving of the Torah, the counting period is particularly ideal for development in this area. "The counting period that follows shows us that inspiration needs a sustained commitment in order to be real. Anyone with a piece of dusty exercise equipment in his or her basement knows exactly what I mean." Conversely, Passover is related to a burst of inspiration. An indication of this is that we left Egypt in an incredible hurry. Why didn't G-d take us out slowly? The experience of leaving Egypt is an example of how to remove oneself from a bad influence. Sometimes it takes a burst of inspiration to change. The counting period that follows shows us that inspiration needs a sustained commitment in order to be real. Anyone with a piece of dusty exercise equipment in his or her basement knows exactly what I mean. The ox is the astrological sign of this month. Its not built for speed. It's an animal that was used for plowing. This is slow incremental labor that eventually gets the job done. This is Iyar. It's a month to plot out your gradual growth. It's a month to make plans how to become more worthy of receiving G-d's wisdom on Shavuot. Take one small step at a time. With commitment and consistency you will be tapping into a higher source of power to reach you goal. Kabbalistically speaking, Rabbi Max Weiman Top of Page - Home Sivan - May 23 through June 21 Sign: Teumim - Gemini Planet: Mercury Element: Wind Gender: Male Human Atribute: Travel Tribe: Zevulun Movement: Change Fore Father: Jacob Hebrew Letter: Zayin             Mystical Thoughts On The Hebrew Month Of Sivan 5761 Sivan - The Month of Wisdom The most cosmic event in Sivan is the holiday of Shavuot, which is the occasion of our receiving the Torah. The fact that this event happened during Sivan reveals the secret that Sivan is ripe for wisdom and insight. In order to receive some of this understanding we need to make ourselves sensitive to and worthy of receiving it. We need to ask for wisdom. And most importantly, we have to struggle in its study. "We need to ask for wisdom. And most importantly, we have to struggle in its study." Gemini (the twins) is the constellation of Sivan. Interestingly, traditional sun sign astrology suggests Gemini as having a strong intellectual bent. This is based somewhat on the fact that Mercury is its ruling planet. The symbol of the twins as it relates to the holiday of Shavuot has a number of interpretations: 1. It symbolizes the Jewish people coming together with G-d. 2. It can also represent the two stone tablets. "The Zohar is quoted as linking the symbol of the twins to Jacob and Esau." 3. The Zohar is quoted as linking the symbol of the twins to Jacob and Esau. The influence of Jacob is felt in some of the twelve months of the calendar. Esau's influence is felt the other months. Sivan, however, was unassigned to either brother. Whoever aligned himself with the Torah would be given the influence of the month. The twins are the symbol that Jacob and Esau can both have influence over this month. Anyone who wants can make that relationship with G-d. The Torah is not for a restricted club. "We have to learn to "walk" like G-d and then we'll understand how to do everything." 4. There is also the idea that all Jews should feel as close to each other as twins. Our power and our holiness is dependent on our unity. This double nature seems to find expression in many areas of creation: male/female, physicality/spirituality, good/evil - so much so that some people have even developed philosophies based on this (Yin and Yang, for example). In Judaism we find the Ten Commandments have two sections - five that connect us to G-d, and five that define our relationship to our fellow man. Within ourselves we have two natures - a good inclination and a bad inclination. We have to spend our whole lives gaining sensitivity to these two internal desires. According to Kabalah, each of the twelve months has a human attribute assigned to it. Sivan's human component is "walking." Many times in the Torah we are asked to "walk" in the ways of G-d. The use of the word "walk" has profound implications. Even though the Torah has 613 principles to live by, much of our day is spent involved with activities that aren't tied to a specific injunction. What is the proper way to greet someone? How do you cheer someone up? We have to learn to "walk" like G-d and then we'll understand how to do everything. Walking in the way of G-d means acting and thinking in an elevated way. There is another fascinating use of the word "to walk." The word in Hebrew for Jewish law is "halacha" which is the same root word for "walking." All of Jewish law is based on principles to live by rather than fixed rules and regulations. It's so important when approaching Jewish law not to get so caught up in the details that we lose sight of the bigger picture. "All of our focus this month should be seeking wisdom from G-d through our teachers, the Torah, and sometimes even from within ourselves." The letter associated with the month of Sivan is called "zayin." It is the seventh letter of the alphabet. The sages tell us that number seven is always an indication of something precious. For example, Shabbat is the seventh day of the week. Shabbat is a precious day for us to connect to the Almighty. It is an elevated day. Moses was an elevated person, and that's why he was chosen to transmit the Torah to the world. He happened to be the seventh generation from Abraham. There are seven "shepherds" who teach us about leadership: Abraham, Isaac, Jacob, Joseph, Moses, Aaron, and King David. There are seven weeks between Passover and Shavuot. All of these ideas are incorporated in the designation of "zayin" as Sivan's letter. In closing, this time period is ripe for wisdom, insight, and understanding. And we can access all of this right from the source. All of our focus this month should be seeking wisdom from G-d through our teachers, the Torah, and sometimes even from within ourselves. The astrological sign of this month is Gemini, the twins. Each of the signs of the zodiac has a connection with its month according to Jewish tradition. Nothing is an accident. The Almighty has many ways of getting His point across to us, and the stars and planets are known to be particularly loyal servants in this respect. As King David says in Psalms 8:4 “I look up to the heavens and I see your handiwork, the moon and stars you arranged.” Since Sivan is the month in which God stood us on Mount Sinai and taught us the Ten Commandments, the most obvious thing that Gemini symbolizes is the two tablets on which was carved those ten commandments. Why did God use two tablets instead of one? To emphasize the two categories of commandments: one set relating to how to connect to God; one set relating to how to treat your fellow man. A person is not “whole” if they only focus on one area of holiness. You can be the kindest, most caring person in the world but you’re not complete if you have no relationship with God. Conversely, you can pray all day but if you don’t treat your neighbor with love and respect you’re only fulfilling fifty percent of your obligation. What grade do they give in school for 50%? We need both areas in order to be complete. This completeness or oneness of two areas is paralleled in another duality. There are two opposing forces that function in the universe God created: Justice and Kindness. Everything in existence depends upon, and exists because of these two qualities. Abraham is our symbol of Kindness. Isaac is a symbol of Justice. The Jewish people are solidified in Jacob because he is the proper combination of both traits. These three symbols are part of the metaphysical structure of life. Because they are underneath it all they are seen everywhere. Even in places like Chapters of Our Fathers the threesome is expressed in the fact that each sage typically makes a three-part statement. The attributes Chochma, Bina, and Daas (Wisdom, Understanding, and Knowledge) are three of the ten sefiros that express these three ideas. Getting back to the twosome, the two main names of God express the two traits as well. The four-letter name is an expression of kindness. The name Elohim represents justice. These are two traits that are ladders for us to climb towards God and spirituality. Sivan is a month to focus on these two traits, and to look for the way in which the Torah blends them together into a healthy homogenous whole. Kabbalistically speaking, Rabbi Max Weiman Top of Page - Home Tamuz - the Month of Hidden Light Sign: Sartan - Cancer Planet: Moon Element: Water Gender: Female Human Atribute: Sight Tribe: Reuven Movement: Function Fore Father: Isaac Hebrew Letter: Chet           Introduction: In kabalah, each month of the Hebrew calendar is associated with not only a constellation and a planet as in traditional astrology, but also a Hebrew letter, a part of the body, an angel (male or female), a human attribute, one of the four primordial elements (earth, wind, water, and fire), one of the three forefathers (Abraham, Isaac, and Jacob), one of the twelve tribes, and a permutation of G-d's name. "Some of the worst tragedies in Jewish history have happened during Tammuz," The word tammuz in Aramaic means to heat up. This is the first hot month of the summer. Also, in spiritual terms, things get a little hot this month. Some of the worst tragedies in Jewish history have happened during Tammuz, such as the sin of the golden calf and the subsequent breaking of the first tablets, the mission of the spies who gave a bad report about the land of Israel in Moses' time, the beginning of the destruction of the Temple, etc. This time period is ripe for negativity and challenges. An indication of this fact is that the seventeenth day of Tammuz is singled out as a fast day. That solemn day begins a three week period of mourning for the destruction of the two Temples of Jerusalem and ends with the ninth of Av (next month). The Hebrew letter associated with this month is "Ches," the eighth letter of the alef-bet. The word Ches is very similar to the word "Chet" which means transgression. There's an unusual danger of transgression at this time. "That's why Jacob was chosen to represent G-d's chosen nation and not Abraham or Isaac." The kabalists have a rule: the manner in which any word or letter appears for the first time in the Torah tells you something important about that word of letter. Ches is first seen in the word "choshech" which means darkness. Ches also stands for the number eight which represents the metaphysical. Seven is the natural world. For example, a week has seven days. There are seven visible planets in our solar system. Eight, however, symbolizes that which is unseen and therefore has a strong connection with darkness. Out of the twelve tribes and seven shepherds only one person has the letter ches in his name: Isaac. He is the forefather who is connected with Tammuz. Isaac's life and personality, our sages tell us, were an expression of G-d's attribute of justice in the world. The world cannot exist without it, yet with only strict justice the world would not last very long, either. That's why Jacob was chosen to represent G-d's chosen nation and not Abraham or Isaac. Jacob tempered strict justice (Isaac) with lovingkindness (Abraham) and became an expression of "Tiferet," a mixture of these two extremes. "Maimonides says there's special guidance to those who study the oral law at night." The twenty two day mourning period, between the seventeenth of Tammuz and the Ninth of Av actually has a positive counterpart on the calendar - the twenty two days between Rosh Hashanah and the end of Succot. Tammuz starts the days of mourning and Succot is called "the time of our joy." This parallel implies a Divine hand in our national tragedies. The permutation of G-d's name for Tammuz is the exact opposite of the usual spelling. This also symbolizes the attribute of Justice in a very interesting way. G-d's standard four letter name is His name of mercy. To spell it backwards is to suggest the opposite of mercy, which is justice. The beauty of the symbol is that if you think about it you'll notice that it is G-d's attribute of mercy backwards. In other words, within all events that seem to only be an expression of G-d's strict justice you will find hidden His attribute of mercy. These last two points illustrate the hidden light which is in this period of time. Last month was Sivan, the giving of the written law. Tammuz symbolizes the oral law. There's a tradition that G-d taught Moses the written law by day, and the oral law by night. Many people have the custom nowadays not to study the written law at night; Maimonides says there's special guidance to those who study the oral law at night. Sight is the human attribute associated with Tammuz. It is the oral law which allows the Jewish people to see clearly even when enveloped in the darkness of exile. The special holiness given to us in this time period is the struggle to see the light. Problems and difficulties are also from the Almighty. But you have to look harder to find Him. You have to think more deeply to see the blessing which is Hidden. An amazing insight is revealed in the famous section in Genesis 1:3 that starts "G-d said `Let there be light.'" The word "light" appears five times in this section, symbolizing the five books of Moses. Through developing an emotional attachment to the words of Torah we can rectify the damage done in previous generations. In fact, all of the 613 commandments are considered advice in how to develop an emotional attachment to the one main mitzvah - "I am your G-d." You can choose any one of them to use it to connect your heart to G-d. In conclusion, the opportunity of this lunar cycle is to look for the blessings hidden within the difficulties in your life, and to strive to develop an emotional attachment to the wisdom you learn. Sight is very important to us. It’s one of our five senses that help us live our lives. It gives us protection from oncoming cars, pleasure from sunsets, and information from books. Yet from a spiritual point of view sight’s benefit is a bit more abstract. When your eyes are left up to their own devices they can lead you towards physicality. Since the world we live in is an illusion, your eyes can be easily tricked and you’ll be drawn towards the desires of the heart, as it says in Numbers 15:39, “Do not turn after your heart and after your eyes.” This is a warning to be on constant guard not to let your eyes lead you in the wrong direction. After all, most people don’t put candy and Hollywood star magazines on their shopping list. The supermarket is smart and puts them on display where you have to see them, at the checkout counter. Once the “eye sees,” the “heart desires.” On the other hand, when you turn your eyes towards spirituality they can lead you in the right direction. “Lift up your eyes to the heavens, and see who created these (stars).” (Isaiah 40:26) If you look at the stars, you can see G-d’s handiwork and come to know Him. When you see the beauty, the majesty, and the awesomeness of the universe you can’t help but be drawn to the Creator. It also says in Ecclesiastes 2:14, “A wise man has eyes in his head.” Where else should they be? The idea is that when a person looks at things and thinks, he can become wise. G-d created the world in a way that leads us towards Him, if we “look” at it properly. Tammuz, according to Kabbalah, has a strong relationship with the realm of sight. It was in this month that the Jews sinned with the golden calf while waiting for Moses who had gone up Mount Sinai (see Exodus 32). This transgression had a significant impact on the nation that continues to reverberate in our generation. The sages say that one of the causes of the desire to create an idol was a vision the nation had of Moses’ death. They were lead astray by their eyes. They should have realized it was an illusion to trick them. They also fell specifically into the trap of idolatry, which includes the desire to “see” the deity you worship. One of the reasons why people are drawn to idol worship is that it gives them a tangible god. Our definition of G-d is formless, and non-physical. A formless G-d is more difficult to relate to. Moses broke the tablets he was carrying down from the mountain in front of the Jews to shock them. He used a visual display rather than rebuke to get their attention, as if he knew what area caused them to stray - the eyes. Although a second set of tablets was brought at a later date, the first set was holier. They represented an unattainable spiritual level for us. We want to once again be worthy to receive this higher spiritual light. That’s what Tammuz is all about. It represents our need to grow and aspire to a height of spirituality far beyond the potential we see in front of us. We need to visualize a higher plane, and take the necessary practical steps that will lead us to our rightful place; a state of oneness with our Creator. Be careful what you let your gaze rest on. And when you see beauty in the world, let it remind you of G-d. Top of Page - Home Kislev Mystical Thoughts On The Hebrew Month Of Kislev This month’s memo is dedicated to the holiday called “Rosh Chodesh”, the first day each month on the Jewish calendar. It is a minor holiday and was marked in Talmudic times by a special offering called “a musaf offering” that was brought to the Temple. Nowadays there is an extra prayer said in the daily morning service in place of the offering. A special passage in the Torah is read for the congregation, and other modifications in the service are made. There is a different configuration of the four letter name of G-d associated with each month. During the blessing of the musaf prayer, some have the custom to have in mind the particular month’s name configuration. This is one way to connect to the spiritual power in each month. (See Siddur Tefilat Kol Peh for details) [For gematria afficianados: G-d’s name equals 26. If you multiply that by the 12 months you get 312 which is the value of the word “chodesh”.] There are many ways to connect to the spirituality in this holiday. There is a widespread custom to introspect on the day before Rosh Chodesh, to look over the previous month and consider what direction are we headed in, and are our lives in line with the ideals and principles we believe in. Many have the custom to dress in nicer clothes, and eat a special meal on Rosh Chodesh, (Psalm 126 is said after the meal). Some people light a candle at night. The kabbalists have a tradition that one can get an “extra soul” on Rosh Chodesh, similar to Shabbat. Women refrain from work on Rosh Chodesh. The Al-mighty gave a gift to women that they celebrate Rosh Chodesh in a way that men don’t. Why did He do this? The midrash explains, after the Jews left Egypt, Aaron was forced to aid them in the making of a Golden Calf. He tried to delay things by telling the men they needed to get the jewelry from the women and children to melt down and make the idol. He assumed the women would be reluctant to part with the beautiful and expensive jewelry. Actually, the women refused not because of their attachment to materialism, but because they wanted to have nothing to do with the idol. Not a single woman agreed to contribute to the making of the golden calf. As a form of reward G-d gave them a mitzvah of Rosh Chodesh. Originally this day was linked to the twelve tribes with the obvious connection of twelve months and twelve tribes. A tribal affiliation is defined by the father, not the mother. If the mother is from Dan and the father is from Gad, the children are considered to be in the tribe of Gad. (The more important distinction of whether a child is Jewish or not is determined by the mother. If the mother is Jewish and the father not, the children are considered Jewish.) This link gave Rosh Chodesh a male characteristic. By giving the holiday to women, G-d was switching its emphasis from male to female. Another reason why Rosh Chodesh, specifically, was given to the women is the connection to the zodiac. The calf was a tangible representation of the sign of Taurus. The lamb of Passover symbolizes Aries, which is the sign of the month in which the Jews left Egypt. The next month is under the sign of Taurus. At the time, some believed that it was the power of Joseph that aided Moses in taking them out of Egypt. Moses did not take them out until Joseph’s bones had been brought with them. As Joseph is likened to an ox in the Bible, they believed he got his power from the constellation of Taurus. The men were demonstrating that they hadn’t left the astrological influence of Egypt and still wished to be under the influence of the zodiac. The women were demonstrating that they wanted only to be under G-d’s influence. For this G-d entrusted them with the mitzvah of Rosh Chodesh that has such a strong connection with the zodiac. The reason it is called Rosh Chodesh, which means head of the month, as opposed to the beginning of the month is that the first day of the month is much more spiritually powerful than the rest of the month. It is a time of Divine forgiveness, special prayers, and contains most of whatever spiritual influence is coming down in any given month. The symbol of Kislev is the archer’s bow, also known as Sagittarius. The bow is a conduit for the arrow; the arrow is only able to accomplish with the bow. One message of Kislev is that sometimes a catalyst is a key ingredient, which we see as well in the story of Chanukah. The holiday of Chanukah, which comes in the end of Kislev is a special time for the entire Jewish people. It is a time of spiritual light and insight. The menorah which is lit for eight days, is a symbol of the G-d’s love and protection while we are in exile. There were many spiritual heroes at the time of persecution. The Jews at the time were willing to commit themselves mind, body, and soul to Judaism. That dedication is what saved us at the time. It was the women who began the wave of enthusiasm that overtook the Jews at the time, and carried them to victory. They saw that if they kept giving in to the Greek influence Judaism would disappear so they began to commit suicide to motivate the men to fight. Once a man named Mattisyahu saw that, he was inspired to lead the first revolt with his five children. That snowballed into a full-blown rebellion. In this way, these women were the catalyst to the rebellion, the miracle, and the celebration of our relationship with G-d every year with Chanukah. Therefore, one of the themes of Chanukah is the power of women. Imagine if enough of them got together to bring the world to its potential… Kabbalistically speaking, Rabbi Max Weiman Top of Page - Home Tevet Mystical Thoughts On The Hebrew Month Of Teves 5761 The month of Teves starts out with the special holiday of Chanuka. This holiday is a very powerful time for spirituality and a lot of insight can be gained at this time. Chanuka starts in the previous month and continues for three days into Teves. Chanuka is not a holiday from the Bible. It was established by the rabbis in Talmudic times in acknowledgement of the Jews’ miraculous victory over the Greek oppression. The Greeks attempted to destroy the loyalty the Jews had to the Bible. It is not part of Judaism to obliterate other peoples. All the Jews ask for throughout history is to be left alone to worship God the way they are commanded to. They don’t missionize. They don’t make pogroms. They include all of humanity in their prayers every day. How ironic it is that they are so abused by other nations. The mitzvah of Chanuka is to light a candle in the house (or in front if you live in Israel), to symbolize the reminder of the miracle that happened in the Holy Temple when the Jews regained control. Inside the Temple a menora was always burning to symbolize the study of Torah. When the Jews took the Temple back they found only a small jar of oil that was ritually pure; enough for only one day. When it was lit, the flame kept alight for eight days, long enough for them to make new oil. The mitzvah is not to make a bonfire to publicize the miracle. We just light a small light, not too high up, not too low. This is the symbol of the Jew. We don’t make a big fuss. We just show the world that we’re here and we want to follow the ideals that God gave the world. It’s noticeable that in some other religions the only one who goes to Heaven is an adherent of that religion. Judaism states that any righteous person has a stake in Heaven. Not only that, but a Jew who does not fulfill their potential will not get into Heaven. Any person today can become a Jew if they choose. It’s not an exclusive club. Our Bible includes the history of all humanity, not just the Jews. There is a religion within Judaism for non-Jews called the Noahide laws. In every possible way Judaism seeks to be a universal religion. The necessity to be separate and different is only to be able to fulfill the laws that God set down. If we assimilate amongst the other nations that have not chosen to follow this path we will disappear. The oil of the menora is the symbol of this separateness. Oil always separates itself. The month of Teves is linked by the kabbalists to the letter “ayin” whose numerical value is seventy. This number is the sign of universality. The Torah says there are seventy nations in the world. There are seventy facets to the Torah according to the sages. Although Teves starts as a time of joy, it also contains a fast day due to tragedies of the past. It has within it both joy and sadness. This is the state of the world we live in. It is imperfect and needs to be corrected. Even the celebration of Chanuka is a bit sad. Why did we need to fight the Greeks at all? Why did we lose the control over the Temple in the first place? The word “ayin” also means eye. An eye can look at something in two ways, good or bad; a glass can be half empty or half full. Our view of things can often define for us how they will affect us. This is a theme in many writings and is noted in an interesting statement by the sages, “A wise man has eyes in his head.” This means that his view of things is colored by his intellect and not his emotions. Similarly, the sages often refer to a generous person as having a “good eye”. In all these instances and others we see the eye being used as a metaphor for attitude. Of course, we don’t want to ignore reality; it’s merely a question of how you view it. In Teves we express this idea by both celebrating victory during Chanuka and mourning tragedy on the tenth of Teves. Its all a matter of how you look at it. Life is not black and white all the time; there can be a mixture of joy and sadness. Our eye, however, is a tool to help us see the truth amidst the lies, and the light amidst the darkness. It is our hope that someday the world joins us in our universality. Kabbalistically speaking, Rabbi Max Weiman Top of Page - Home Sh'vat Mystical Thoughts On The Hebrew Month Of Shevat Each of the months is mystically connected with one of the three “avos” (forefathers) Abraham, Isaac, and Jacob. Shevat is linked to Abraham, and that will be our main focus in this essay. What was different about Abraham that he became chosen by G-d for a special covenant? Were there not other righteous people before him? The Torah praises Enoch in Genesis 5:24, “Enoch walked with G-d.” “Noah was a righteous man in his generation,” the Torah testifies in Genesis 6:9. The oral tradition mentions others as well. There were twenty generations between Adam and Abraham. What did he do to stand out? It says in Genesis 12:5, after G-d commanded Abraham to leave his birthplace, “Abram took his wife Sarai, his nephew Lot, and all their belongings, as well as the soul they had made, and they left heading toward Charan.” What is the “soul they had made”? Early commentaries say it was a group of people that they had taught the ways of monotheism. This is the first thing we learn about Abraham, that he not only analyzed, studied, and lived a moral life, but he also taught what he had learned. He preached what he practiced. That was his greatness. Other righteous people may have come before him, but Abraham spread the concepts he lived. Maimonides explains this when he defines the commandment to love G-d. “This commandment includes the act of getting others in touch with doing G-d’s will, and believing in Him. If you love someone who is very special you can’t help but talk about his positive traits, and cause others to love him…. Abraham taught people the source of his conviction in G-d’s existence because of his great love of G-d. Similarly, you should love G-d to the extent you are drawn to do the same.” Love of G-d should compel you to try to get others to understand that reality also. This is what set Abraham apart. The mazal (constellation) of this month is the water-bucket, otherwise known as Aquarius. Just as the bucket dishes out water from the well, so did Abraham dish out the wisdom he had acquired. Water is a symbol the sages use for the Torah’s wisdom. The same way water runs down hills to the lowest point, the Torah is found amongst the most humble. Just as water is essential for physical existence, so too Torah is essential for spiritual existence. As water is available to those that seek it, so is wisdom available to the sincere student. With this imagery, Abraham exemplifies the act of drawing water for the masses. Similarly, his most trusted servant and student’s name, Dameshek Eliezer, means “he who draws water”, as it was he who spread the teachings of Abraham. Also when Eliezer was looking for a suitable mate for Abraham’s son Isaac, he asked G-d to give him a sign by asking for the right girl to offer to draw water for him and his camels. He needed a natural water-drawer in order to perpetuate what Abraham had begun. The Torah also makes a point of Abraham digging wells. Why does the Torah go out of its way to mention it? This seemingly minor detail in his life takes on more significance in light of this discussion. It all binds Abraham conceptually to the symbol of the water-bucket, this month’s constellation. Broadening the picture a bit, the nation of Israel has a constellation – Aquarius. Similar to and an extension of Abraham, they are meant to be a “light unto the nations”, drawing the waters of the Torah for the masses. Abraham’s essential quality that made him the first forefather, his desire to spread wisdom, is a quality the Jews are meant to exemplify. Shvat is the ideal month to focus on your ability to draw on spirituality and spread it. Moses was the prime giver of this wisdom and he is also symbolically linked to the water-bucket, as it says in Exodus 2:19, “and he drew water for us.” The sages say that the first day of Shvat is like the day the Torah was given on Mount Sinai. G-d is opening up the gates of wisdom. One example of tapping into this would be to take any idea in Torah that you’ve learned, and figure out a way to share it with others. You don’t have to be a saint or a scholar to share an idea. During the month of Shevat you will get some extra Divine assistance in this endeavor. That’s the power of Shevat. Kabbalistically speaking, Rabbi Max Weiman Top of Page - Home Adar (1) Mystical Thoughts on the Month of Adar What allows someone to see that which is hidden? Sometimes you can tell what’s on someone’s mind by looking at their face. You can also know what’s in a person’s heart at times. This month is all about revealing the unseen. Just as children like to play peek-a-boo or hide and seek, adults also get pleasure out of finding what is hidden. It’s in our nature to seek what we can’t see. The U.S. is spending billions trying to find intelligent life on other planets. What is the source of our curiosity for the concealed? It may very well be something G-d implanted in us to cause us to seek Him. Rabbi Moshe Chaim Luzzatto writes that a healthy mind craves truth, and is bothered when a piece of the puzzle is missing. We need to have our questions about life answered or else we’re left agitated. Being ignorant of an aspect of reality does not bring bliss, it causes annoyance. We want to find out the truth that is veiled, not merely out of curiosity, but out of a desire to resolve a conflict within. When we do find the missing piece, when we are convinced that G-d exists, or any element of truth, then we experience pleasure and joy. The sages say, “There is no joy like resolving a doubt.” The month of Adar is most noted for the holiday of Purim. Hiddenness pervades this special day. G-d’s name is only hinted at in the scroll of Esther, never mentioned explicitly. The unusual events surrounding Mordechai, Esther, and Achashverosh all form a story that reads as divine intervention, yet no miracle was performed, no laws of nature were abrogated. Masks, pretending to be someone else, and putting on plays, are all traditional ways of celebrating Purim. All these things express the concepts of hiding and revealing. The custom of drinking wine also reinforces this as it allows a part of one’s personality that’s usually under wraps to come out. The main focus of these activities is to help us feel joy. Rabbi Avigdor Miller says that every person has a reservoir of infinite joy inside. We need to take away the barriers that block this source from pouring forth. The constellation of this month is the fish, Pisces. Fish are a symbol of blessing in Judaism, no doubt stemming from G-d’s blessing on the fifth day to the fish. (see Genesis 1:22) Traditionally there has been a custom to get married on this day because of that blessing. The kabbalists also point out that since fish are hidden from view, they are impervious to jealousy. The feeling of jealousy is somewhat dependent on sight. This is the source of the concept “ayin harah”, the evil eye, so common as a Jewish “superstition.” The sages say, “Blessing only falls on that which is hidden from the eye.” Someone who sees your blessing may feel jealous, and that feeling causes a judgment on you. This can have a negative consequence on the blessing. That is called “ayin harah”. This month is ideal to meditate on the important questions you have. It is a good time to seek out the hidden mysteries. You can also tap into the spiritual power of the month by revealing the good inside your heart. Now is the time to reveal the joy hidden inside you. Now is the time to uncover the love you have for all humanity. If we can do these two things even a little bit, we can expect some major changes in the world. Kabbalistically speaking, Rabbi Max Weiman Top of Page - Home Adar (2) Top of Page - Home What is Kabbalah? Kabbalah is Jewish mysticism. It has many aspects and has been around as long as there have been people in existence. What makes a type of wisdom "Kabbalah"? The wisdom that G-d taught man was two fold: That which was written as a text, i.e. the Bible, and that which was communicated directly and kept as an oral tradition. The aspects of either two methods of communication that involve how man relates to G-d is called Jewish Law. The aspects that describe how G-d runs the world is called Kabbalah. Isn't Kabbalah a secret doctrine that is only taught to special initiates into the fold? Even though much of this wisdom is kept among those that are on the level to understand and use it properly, there is an incredible amount that is open to the masses. Many people can gain tremendous insights and improve their lives and connection to the Infinite Being. Top of Page - Home Essay No. 1 - The word "Kabbalah" is a feminine noun. These ten essays are written for beginners. Kabbalah is a field of study that is elusive and requires the neophyte to gather bits of information and piece them together by himself. I will assume no prior knowledge and explain each new idea on its own. However, one of the principles of Kabbalah is that many things are left to the student to comprehend on his own and cannot be explained. A true teacher of Kabbalah, which I do not claim to be, is not permitted to teach every concept he knows. Some concepts he is only permitted to hint to. Therefore, whenever delving into Kabbalah you need to be willing to think a bit more deeply into what's being stated in order to get closer to the truth. Kabbalah is traditionally a secret or hidden doctrine. Even though the Bible uses the masculine pronoun "He" when referring to G-d, obviously G-d has neither gender nor any physical form whatsoever and can't possibly be male or female. The side of G-d that is revealed we call masculine. That's why G-d in the Bible, His revealed word, is masculine. The side that is hidden is His feminine side. There are many references to feminine traits of G-d in the Prophetic writings and the Hebrew prayer book. That which conceptually relates to male is more external. Women have been known to be more in touch with spirituality, intuition, and other hidden things. Women, historically, have often been able to accomplish more behind the scenes than men have being in the limelight. In this way Kabbalah, which is considered more special, more powerful and more spiritual than the more revealed wisdom of the Bible can be looked at as the "feminine" side of Judaism. Although some of the kabbalistic tradition predates Moses, it is part of the Jewish belief that G-d gave Moses a written law and an oral law. Kabbalah is part of that oral law. Kabbalah is defined in different ways. It is most basically the mystical aspect of Judaism. There are meditative aspects of Kabbalah. There are dimensions of Kabbalah that could be called White Magic. There are philosophical aspects. Kabbalah is not a separate study that can be divorced from its roots. In order to understand it fully, we must keep a perspective on traditional Judaism. Kabbalah is the Hebrew word which means to receive. There is wisdom that is learned through hard study. There is wisdom that is understood through experience. But most mystical or spiritual understandings of our reality can only be "received'. This implies that the recipient must be ready for, and be a fitting vessel for receiving such special and holy ideas. A clear understanding of Kabbalah is dependent on an understanding of basic Judaism, the foundational sources, which are the Bible, (the five books that G-d dictated to Moses), the books of the Prophets, and the Talmud, (the compendium of Jewish oral law which was handed down from G-d to Moses and from teacher to student in every generation until its codification in about 400 c.e.) Even without this knowledge, however, many insights into life's ultimate purpose can be understood through the concepts of Kabbalah. You can also learn invaluable things about yourself from studying these mystical concepts. It is for these reasons and others that I have chosen to write these ten essays called "Introductory Kabbalah". Kabbalistically speaking, Rabbi Max Weiman Top of Page - Home Essay No. 2 - Man is a microcosm of the universe Even though in writing these essays the attempt is to elucidate the basics, they are not meant to define THE first steps in the mystical tradition. This is merely one approach. In fact, you may find more basic concepts than these. However, these concepts are not merely basic but also foundational, and part and parcel of so many advanced ideas. Without this concept of man as a microcosm, much knowledge will be hard to put in a context. When you grasp a piece on infinity, though, at any point you are grasping onto the whole thing. There can’t truly be a separate piece of infinity, only in our limited understanding. Therefore if this thought is expanded and connected by the reader, he will begin to piece many parts of the puzzle together. For example, when you first begin to understand electricity, you begin to understand automatically how all electrical appliances work and your home becomes more understandable to you, you understand why they need cords, why they stop when unplugged, you understand why sockets can be deadly, etc. One concept brings so much into focus. In various Jewish texts man is referred to as an “olam katan”, a small universe. This is a clear reference to the idea we are touching on. We will look at different aspects of this idea. One example of this is that man embodies vastly different elements brought together to form a unit. As you read this you tie together the physical world and the spiritual realm by you, a finite being, reaching out to the infinite. You do this because God fused those two realms together when He formed man. We are both a symbol and also an expression of the very fabric of all creation. We are at once both physical and spiritual. In a similar vein, the human body contains the four basic elements of creation. The body is mostly water yet it doesn’t leak; it knows how and when to release liquid from itself. It is also surprisingly waterproof, rain rolls right off. We can produce a kind of wind from our lungs. There is a natural heat within us. Lastly, God in Genesis 2:7 said He created man from the dust of the ground. We see water, air, fire, and earth, all four primordial elements of creation in man. Another side of this idea is the analogy of the soul in man. Man’s soul in the body parallels God’s presence in the universe. The soul fills the body just as God’s presence fills the universe. The soul is the life-giver to the body, just as God is the life-giver to the universe. (Judaism teaches that God didn’t just make the universe and leave it, He constantly wills it to exist.) The soul is the only reason for the body’s existence, the body exists to serve the soul, and similarly the universe exists to serve its creator. The soul cannot be seen yet you know it is there, just as God can’t be seen yet we know He is there. This is one way of understanding the verse in Genesis 1:26 when God said, “Let us make man in our image.” This means that there is a number of similarities in the way God manifests Himself in our world and how the soul manifests itself in the body. Another basic understanding of the kabbalists that man is interwoven with the universe in a way that causes the entire universe to be spiritually elevated when man elevates himself, and lowered when man lowers himself. For example, if you give a poor person some money, or a job, you have changed yourself, molded yourself to be a little bit more like the Almighty. You have increased the positive energy in the world, and removed some of its negativity. Because you are interwoven with the fabric of the universe you have elevated not only yourself, but also the entire creation. There is now more mercy and kindness in all of creation. To conclude, in advanced Kabbalah there are a many references to spiritual limbs, analogies to the human form, and conceptual links to personality traits, gender, and the body. These can be grasped more clearly when viewed through the perspective of man as a microcosm. All the spiritual realms are contained in man. All wisdom is contained in man. This “microcosm” concept will come up explicitly and implicitly in the rest of the essays. Kabbalistically speaking, Rabbi Max Weiman Top of Page - Home Essay #3 - Israel, The Torah, and GOD Are All One The enigmatic title of this chapter is a quote from the book called the Zohar. It’s the most famous kabbalistic treatise, and most Kabbalah that is studied these days is based on it. It is attributed to a sage from Talmudic times named Rabbi Shimon bar Yochai (about 170 C.E.) Israel is the name given to Jacob, the third of the Jewish patriarchs, when he wrestled with an angel in Genesis 32:29 (see also 35:10). It also refers to the Jewish people as a whole. They were formed as a people from Abraham’s time until Moses, and were established with God’s mandate on Mount Sinai. In the previous chapter we discussed the idea of man being a microcosm of the universe. In one sense everything in creation mirrors man and vice versa. The point of creation, however, was just for man, and therefore he has more importance than all the rest of creation. In the beginning of Genesis, even though he was created last, man is the central figure. The universe is the arena in which he fulfills his divine task. The vehicle to communicate that task is the Torah. Although the word Torah can refer to the actual scroll of the Bible, it also refers to the entirety of God’s instructions to man. There are the written instructions, which include the five books of Moses, the Prophets, and the Writings; as well as the oral instructions, which include the Mishna, Medrash, Talmud, and Kabbalah. There is a tradition, however, that all of the oral instructions are hinted to in the written instructions, which in turn are all hinted to in the five books of Moses. Therefore our title technically refers to the entirety of knowledge that is imbedded in the five books of Moses. As instructions to man, then, the Torah represents the very will of the Creator. His will is the closest to Him we can come. It’s the next best thing to God’s actual presence, as it says in Exodus 33:20 “…for no man can see Me and live.” In this way we say that God and the Torah are one, as it is the greatest manifestation or revelation of God we have here on earth. In the Zohar, the Torah is even referred to as one long name of God. In a matter of speaking it is His very words, thoughts, and desires. If you think about it, you realize that the creation itself is also an expression of God as well. He created it. It is His handiwork, and it has His wisdom all the way through it. He made the apple pretty to look at, a pleasure to smell, delicious to eat, and healthy. If one examines the universe properly one can come to the unmistakable conclusion that there is a Creator and designer; it could not have been an accident. Psychologists often examine great works of art and draw conclusions about the artist. With the creation, though, God purposely designed His universe to hide Himself just a bit beneath the surface. Not only that, but since God’s oneness fills the universe and constantly wills it into existence, the universe is more like a living self-portrait with a thin veil to look past. Man is God’s most important and special creation and thereby the greatest expression of His will. Man also, as a microcosm of all creation, is a representation of the whole of God’s will as manifested in the world. So just as the universe and the Torah are fused and connected with God, so is man. Yet it is man in his fulfillment of the purpose of creation that best expresses the presence of God. Therefore as the Bible forms this nation called Israel as the embodiment of God’s will through history and the people charged with the task to follow His instructions, they become as close to the actual presence of God as you can get as a nation. In expressing the idea that God’s will to create the universe is embodied in the Torah, the Zohar states that God looked into the Torah and then created the universe. Somehow it is the blueprint of creation. They also say that there are 600,000 primary souls that make up the Jewish people in any generation. Symbolically, though not technically, there are 600,000 letters in the Torah. The Torah, the Jewish people, and God are one to the extent that they can keep their separate identities and still be one. Israel, as it lives the principles of the Torah, also becomes a living expression of God’s will in man. They are the people that were given the instructions, and they are the ones who are living those instructions. Israel, the Torah and God are all one. It must be noted as a side point at this time that Israel is not an exclusive club. Anyone who sincerely wants to join Israel by converting may do so. Kabbalistically speaking, Rabbi Max Weiman Top of Page - Home Essay No. 4 - The Purpose of Creation is to Be One with G-d. Practical and mystical Judaism converge on this point. Man's most essential question as a living human being is "Why are we here?". Every thinking person must ask this question sooner or later. The Torah's answer to this question is the very heart and soul of everything in the Torah. What could possibly be the point of all the commandments if they don't fulfill this purpose? We often view the commandments as being a set of rules for a healthy society, and they certainly are. Society is more civilized when no one steals, kills, rapes, etc. They are good for society, but that is the most superficial level of the Torah. They do so much more. There are 613 commandments in the Torah. Each one is a conduit or method of becoming one with G-d. We see that cleaving to G-d or imitating G-d is a general theme in the Torah, as it says in Deuteronomy 10:12, "..what does G-d, your Lord, ask of you? To be in awe of G-d, your Lord, to walk in His ways..." It also says in Deut. 11:22, "..love G-d, your Lord, to walk in His ways and to cling to Him." (see also Deut. 10:20, 13:5, 28:9) Philosophically speaking, the intention of the Creator in His creation was to give another being the greatest possible good and ultimate pleasure. As G-d is the source of infinite good and bliss, the greatest possible good and pleasure is to be a part of Him. To be given this good without any effort would be lacking in the essential quality of G-d that He Himself was not given goodness. The closest we can come to this is to earn it. That defines the purpose of our creation but not the method. The method of us earning this greatest good is the struggle in a realm seemingly devoid of G-d, and striving to be one with Him. By fulfilling the commandments we are perfecting ourselves, emulating G-d, and becoming one with G-d all at the same time. The period of struggle is a finite one, and the period of experiencing what we have accomplished is infinite. In the end we must come out of the realm of illusion where G-d is not apparent, and go into the realm of reality. One act of goodness done by us, a simple "Have a nice day" when said with sincerity, makes us more G-dly, and brings more G-dliness into the world. A spiritual perspective on the commandments is to look at each one as a way of making G-d's oneness more evident in the world. The kabbalists even have a short phrase to say before the performance of a mitzvah to remind them of this, which translates as "For the sake of unifying the Holy One, Blessed is He with His Divine Presence, through He who is hidden and unseen." Many of the commandments are easily mistaken as mere ritual. However, every so-called ritual act that's requested from us by G-d is actually a mystical connection that binds the soul to its source, the Infinite One. For example, on Passover we eat matza ostensibly as a symbol of the exodus from Egypt. The mystical sources say that Abraham, who lived many years before the exodus, also ate matza on the night that would one day be called Passover. He saw past the surface to the spiritual benefit that lies beneath. The matza is an expression of humility. The power of the holiday is the ability to nullify ourselves to G-d's will. This power is enhanced and activated through the mitzvah of the matza, which is like a spiritual injection meant to last until the next year. The forefathers' level of spirituality was so strong they didn't need to be told to eat matza on that night in the month of Nissan. They understood the mystical significance of all the commandments, and fulfilled them without any obligation. Why did G-d create the universe? If He is infinite, then He needs nothing. It could not have been to fill any need or lack in Him. It must be that creation was done for the sake of the created. In order for the created to experience the ultimate gift it must face moral challenges, and struggle to cling to spirituality. This is the way to become G-dlike. We need a universe in which to experience these challenges. We need to have the potential for good and evil both inside and out. Why are there people starving in the world? So we will feed them. Why is there evil in the world? So we will fight it. G-d's presence also must be somewhat hidden in the world lest we be forced by the power of it into doing His will. The word in Hebrew for universe is "haolam". This word also means "that which is hidden". G-d doesn't need robots. The essence of our existence is in using our free will to come closer to G-d. This is the "image of G-d" that's mentioned in the Torah. There is nothing superfluous in the Torah. There is nothing extra in the world. For every human endeavor whether its work, sleep, sex, eating, or anything else, there is a principle of spirituality that the Torah teaches regarding that endeavor. There is a way to elevate the act. All physicality can be used for spirituality. With this in mind the Torah can be used as a spiritual encyclopedia. Man's personality and life experiences are designed to be the tests of our free will to become one with G-d. The study of His will is not only the best way to know how to accomplish the task of our existence; it is also the act that carries with it the greatest ability to make us G-dlike. Torah study is the mitzvah that can change us, elevate us, and sanctify us the utmost. This explains the intrinsic relationship between G-d, man, and Torah. It has to be that the Torah is called G-d's name, as we mentioned previously, because it is the instruction manual of how to connect to G-d. The study of Kabbalah, which is the closest thing to studying G-d himself, is the most potent and holy aspect of Torah study. This is the perspective to have whenever engaged in the study of Jewish mysticism, you are making your mind and soul one with your Creator. Kabbalistically speaking, Rabbi Max Weiman Top of Page - Home Essay No. 5 - Our World is Traveling Towards It's Destiny. Astronomers and other scientists say that life on earth has a finite amount of time to exist. There are different scenarios, but it seems inevitable there will be an end to life on Earth. There's something slightly emotionally disturbing about the thought of the end of mankind even if it's off in the future and I won't be around for it: "You mean we won't be here forever?" Kabbalah also teaches that life as we know it won't last forever. In fact, the universe is quickly coming to the end of its journey. The Jewish calendar counts our years as 5761. Parenthetically, this is not necessarily a negation of the present scientific viewpoint that the universe is billions of years old. This is a subject addressed by other authors. Read Genesis and the Big Bang by Gerald Schroeder. It is stated that the world will last 6000 years. This means we have at most 239 years left. (I say at most because it is a Jewish belief that the messiah may come at any moment and thrust humanity into a new and different realm of being.) Although anyone reading this now won't be around in 239 years to see it, this time period seems incredibly short. It is an interesting point that 239 represents a fraction of 1/25th of the total 6000 years. Kenneth Feder in The Past in Perspective quotes that single celled organisms appeared on earth 3.5 billion years ago. Christopher McKay of NASA Ames Research Center has a prediction that the earth will no longer be inhabitable in approximately 145 million years. If this is true, 145 million years represents the exact same fraction 1/25th of the total life span of 3.5 billion plus 145 million. According to science and Kabbalah we are at the very end of the cycle of life. To give an analogy, if the entire span of life is considered an hour we are in the last two and a half seconds. The finality, however, is not the main point. We cannot possibly fathom the intent of an infinite Being in His creation of the universe. The perspective that He taught us to have is that it is for our pleasure. Man was created to come close to the infinite Being in every possible way. In order for this to take place there needs to be two periods: a period of challenge and struggle, and a period to realize the fruits of our labor. This world is the place of illusion, and striving for closeness to the Creator. It has a beginning and an end. The second stage is called "the world to come," and will last for eternity. From a spiritual point of view, in order for our reality to make sense the world as we know it must end. If you suggest this world should continue forever, you're willing to accept all the imperfections that we live with like war, hatred, famine, etc. We are in a limited and finite world where G-d's existence is hidden. Is this a world that G-d is happy with? It can't be that a wise, loving, and infinite Being would allow this to continue forever. It is in this context that the kabbalists are writing; and the mystical perspective on history or historical events must be viewed in this way. We cannot see it, but there is a design in the history of man. Although we are given free will, all events that happen are part of a plan we are not privy to. Our choices cause a reaction on a spiritual level, but the entire production is being lead, directed, and influenced by the infinite Creator. It's not merely that there is an end point to life on Earth, but somehow all mankind as a unit is being perfected. Many aspects of the creation we assume are random, like how many souls have to come into the world, have already been determined. Not only that, but our individual circumstances may be dictated for us for the sake of the perfection of humanity as a whole. Kabbalah unites everyone who ever lived, or will live, under the banner of G-d's will. His goal and purpose will be achieved no matter what. Our free will is whether or not to consciously be a part of it. Kabbalistically speaking, Rabbi Max Weiman Top of Page - Home Essay No. 6 - The Spiritual World Responds to the Physical World Some call it - karma. Others say, “What comes around, goes around.” We often see an uncanny tit for tat in everyday events. Someone who’s known to gossip may get a toothache. Another who donates to charities may get an unexpected windfall. This is a rule of the spiritual world. Just as the physical world has physics, so does the spiritual. Everything we do has an effect on the spiritual realm, and in turn the spiritual world responds. If you generate love, love will come your way. If you are tolerant of the mistakes of others, G-d’s attribute of Justice will be more tolerant of your mistakes. If one person says, “Hear O Israel, the Lord our G-d, the Lord is One,” then G-d’s presence will fill the entire universe. When a person imitates G-d’s attributes of mercy, the attribute of mercy is strengthened everywhere. These are some examples of nuances of the same rule of the spiritual world that it responds in kind to man’s actions. We don’t see it all