Vayeitzei Yackov

"And Yackov went out..." In order to do anything, especially something noble, something holy; we need to go out. Out of ourselves out of the box. Once we do that we can accomplish anything.

Breslov on the Parasha (from www.Breslov.org)

Based on Rabbi Nachman’s Wisdom #92

The Midrash (Kohelet Rabbah 9:11) teaches: Yesterday, “[Yaakov] rolled the stone off the well” (Genesis 29:10). Today, “[his] sons carried Yaakov to Egypt” (ibid. 46:5).

Rebbe Nachman once commented that an average human lifespan, seventy to eighty years, consists of three periods: growth, stability (“the prime of life”) and decline.

Rebbe Nachman—who died in his 39th year after suffering from tuberculosis for three years—is giving us a heads-up: Don’t expect to stay the same throughout your life. We all know that’s true, but we aren’t practiced in the downside of it. We’re used to growth, not decay. For the first two-thirds or so of life we’re growing stronger and more capable, and then enjoying those strengths. It’s only in the last third that we ask people to repeat what they said (A LITTLE LOUDER PLEASE) or to bring us our cane.

But decay and decline—and death—are parts of life. To spare ourselves grief and despair so that our Jewishness can get stronger even as the body gets weaker, we must have a strategy, a Torah, in place for dealing with the decline, before it arrives. We need to assume a positive perspective. We need to focus not on what the decline/decay is taking away, but what is it GIVING? (Not a far-fetched notion. Just as earlier maturation in the womb and childhood prepared us for later stages and events in life, so does later-stage maturation.)

This perspective helps in dealing with a physical loss. For example, the loss of mobility (no more driving/jogging/walking) is (or can be) a loss of independence. But it prepares us for the future, for life in the very cramped space of the grave (Rabbi Nachman’s Wisdom #51). If one had to immediately adjust to it from a far-ranging, (near) unlimited mobility, it would be extremely difficult. Being slowly slowed-down makes the transition easier. In addition, being slowed-down gives us time to focus so that we can make amends and arrangements, as necessary.

But it ain’t necessarily so that the infirmities are the most problematic problem. Often (but not always), there are ways to compensate, or assistance to be had. Loss of identity is often a bigger problem; if I can’t do/have X, I’m no longer me. As in Rebbe Nachman’s parable about the farmer who found and then lost a diamond, the “diamond” that one loses was never really his since it was taken away. Knowing that a particular power or possession eventually fades inhibits one from basing his identity on it to begin with, saving one much existential anguish.

agutn Shabbos!

Shabbat Shalom!

BRI Weekly (Breslov Research Institute) www.breslov.org

November 19, 2009 / Parshat Toldos

PARSHA DVAR TORAH

Dvar Torah for Parshat Toldot

Based on Rebbe Nachman's Stories, The Seven Beggars/Hunchback

"There was a famine in the land...and so Yitzchak went...to Gerar...He sowed in that land and produced that year a hundred-fold" (Genesis 26:1, 12). Rashi (v. 12) asks why the location and year are emphasized. He answers, "Even though it was an unyielding land and a hard year, still Yitzchak was blessed.

Constriction breeds constriction. A small-mind breeds small-thinking. If you don't see enough room, or if you don't see enough opportunity, you're not going to try too hard, if at all. Rebbe Nachman talks about the hunchbacked beggar, a person who seems unable to carry much, but actually carries the entire world on his shoulders. This "beggar"–who, like all the others in the story, is actually a consummate giver–teaches us the lesson of the little that holds much. What is that? How can we access it?

The hunchback tells us that he brought a group of people to a tree that stands beyond space. The tree provides shelter and tranquility to every type of animal and bird. They all abide there in peace and harmony. To locate and arrive at the tree, the group must manifest the trees characteristics: faith, reverence, humility (the roots) and honesty (the trunk). Only a person with a sufficient degree of each of these qualities can come to the tree. (Rebbe Nachman doesn't say so, but apparently animals and birds have these qualities built-in and can get there automatically!) Not all the members of the group guided by the hunchback had these qualities. Nonetheless, their mutual friendship ran very deep; those who had the required characteristics waited for the others to gain them. And then off they went.

The Jews throughout their history provide many good case studies for producing a lot from a little. After "washing ashore" penniless in a strange place–a hard year, in a hard land–after any number of exiles and banishments, they manage to produce undreamed of success, hundred-fold fruits. So it seems that they had enough of the tree's characteristics, and the unity, to pull through hard times. So do we.

The initial example of "little that holds much" is of an estate that produces more fruit than its land could possibly produce. That's what we see in Parshat Toldot and in current headlines. But Rebbe Nachman said that economics very much depends on people's thinking (Rebbe Nachman's Wisdom #62). So let's think positively, work together, develop whatever of the tree's qualities we have and deliver the goods–and then some.

agutn Shabbos!

Shabbat Shalom!

The Family Jewels Parashas Toldos

"Va'yeitzei harishon admoni kulo kaderes seiar vayikru shmo eisav/And the first came out red, all over like a hairy garment, and they called his name Aisav." Beraishis 25:25

Taken from Growth Through Torah By Rabbi Zelig Pliskin:
The Midrash (Beraishis Rabbah 63) relates that when Shmuel went to appoint David to be king of Israel, he saw that David was "admoni", that is, of ruddy complexion. In other words a redhead. He became very frightened and said "He too will be a murderer like Aisav." Hashem told Shmuel that there was no need to be afraid. When Aisav killed it was in cold blood, but David would only take a life to carry out the just decisions of the Sanhedrin.

We see from this Midrash that when someone has a basic personality tendency it is a reality of his nature that he will be what he truly is. But a person has free will to choose how this tendency willbe manifested. Aisav's tendency towards bloodshed led him down an evil path. David, on the other hand, was a mighty warrior who would utilize his natural tendencies for elevated purposes.

This concept is expressed very clearly by the Vilna Gaon: "A person should not go completely against his nature even if it is bad, for he will not succeed. He should merely train himself to follow the staright path in accordance with his nature. The famous example is that one who has an inclination to spill blood should train himself to be a shochet or a mohel.

May we all merit to first find our true natural tendencies and then be able to use them to follow the straight path. And in doing that may we help bring the Moshiach speedily! In our days! Amen! Have a wonderful Shabbos.
Etan