The question is sometimes asked, why is G-d's Covenant sealed in our flesh specifically at the body part which indicates maleness? One answer that is offered is that we need to remember (Hebrew: Zachar means both "male" and "remember") that the same instrument of pleasure, and intimate connection with one's beloved can cause great pain as well. In my fifty-two years in the rabbinate, by far the biggest topic for which people have come to talk with me was sexual issues...especially hurt. I know all too many women who have been unspeakably abused, people who were hurt to their very core by being rejected by a spouse or lover, people who were pressured into acts that went against their moral fiber. I don't know who originated the statement, but "we spend the second half of our lives making up for the mistakes of the first half" rings horribly true. The sexual revolution of the sixties has left in its wake many, many broken and unhappy people. Like other revolutions, many bodies (and souls) lie broken on the battlefield.
In the Torah, after the story of Cain and Abel, we read (Genesis 5:3) that Adam was 130 years old when he fathered Seth "in his image and likeness". There is a Midrash that says that after the death of Abel at the hand of his brother, Cain, Adam separated from Eve. During that time he was sexually active with sinister spiritual forces, and begat demons and monsters. After 130 years, he understood that he was betraying his Divine Nature; his Divine Image, and reunited with his wife. However, the Kabbalah adds, his misuse of the G-d given gift of marital intimacy had caused "sparks" of Divine energy to become trapped in the world, especially in Egypt, known in ancient times as a center of licentiousness and depravity. The sparks needed to be fixed and elevated. The result? The descent to Egypt of Jacob and his sons. The centuries of bondage were to repair Adam's damage. The Exodus symbolized "mission accomplished".
Some take this quite literally. Others take this metaphorically. In either case, the message is clear. By putting our energies (of various kinds) into destructive places, we create our own demons. We must later struggle to make everything right again. A few moments of illicit "pleasure" may mean a lifetime of struggle. However, in overcoming our struggle, we achieve true freedom and happiness. We experience an exodus.
Shovavim is an acrostic for the names of the Torah portions read at this time of year. These portions speak pf exile, bondage, suffering, hopes born and hopes dashed, finally culminating in the freedom of the Passover, followed by the encounter with G-d at Sinai. During these six weeks, Kabbalistically inclined communities, especially some Hasidim and Sepharadim, observe these weeks in repentance and contemplation.Many fast, many have additional sessions of Torah study. Many recite penitential prayers, and give extra charity. We try to raise up the fallen sparks; we try to slay the dragons that are ultimately our own creation. Interestingly, when there is a Jewish leap year, which contains an extra month, this practice is continued an additional two weeks, coinciding with the reading of the construction of the Sanctuary. For isn't that our goal? We not only yearn to correct our earlier mistakes, but to build a life that is both beautiful and holy. Like a little baby being circumcised, we must eventually overcome the pain, and remember our precious covenant.
In the Torah, after the story of Cain and Abel, we read (Genesis 5:3) that Adam was 130 years old when he fathered Seth "in his image and likeness". There is a Midrash that says that after the death of Abel at the hand of his brother, Cain, Adam separated from Eve. During that time he was sexually active with sinister spiritual forces, and begat demons and monsters. After 130 years, he understood that he was betraying his Divine Nature; his Divine Image, and reunited with his wife. However, the Kabbalah adds, his misuse of the G-d given gift of marital intimacy had caused "sparks" of Divine energy to become trapped in the world, especially in Egypt, known in ancient times as a center of licentiousness and depravity. The sparks needed to be fixed and elevated. The result? The descent to Egypt of Jacob and his sons. The centuries of bondage were to repair Adam's damage. The Exodus symbolized "mission accomplished".
Some take this quite literally. Others take this metaphorically. In either case, the message is clear. By putting our energies (of various kinds) into destructive places, we create our own demons. We must later struggle to make everything right again. A few moments of illicit "pleasure" may mean a lifetime of struggle. However, in overcoming our struggle, we achieve true freedom and happiness. We experience an exodus.
Shovavim is an acrostic for the names of the Torah portions read at this time of year. These portions speak pf exile, bondage, suffering, hopes born and hopes dashed, finally culminating in the freedom of the Passover, followed by the encounter with G-d at Sinai. During these six weeks, Kabbalistically inclined communities, especially some Hasidim and Sepharadim, observe these weeks in repentance and contemplation.Many fast, many have additional sessions of Torah study. Many recite penitential prayers, and give extra charity. We try to raise up the fallen sparks; we try to slay the dragons that are ultimately our own creation. Interestingly, when there is a Jewish leap year, which contains an extra month, this practice is continued an additional two weeks, coinciding with the reading of the construction of the Sanctuary. For isn't that our goal? We not only yearn to correct our earlier mistakes, but to build a life that is both beautiful and holy. Like a little baby being circumcised, we must eventually overcome the pain, and remember our precious covenant.
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