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rav ephraim kenig: the power of vision

We learn from the Torah about the power of the eye. In the book of Bamidbar (Numbers), God informs Moses that he is going to die and instructs him to bestow the special qualities of leadership upon his student Joshua, enabling him to lead the Jewish people. Moses then gave Joshua a lot more than what God told him to give. The commentaries remark that Moses gave him with a "good eye." This doesn't mean that what he gave, he gave with a good eye, but rather that he actually gave Joshua a "good eye." This was one of the special qualities that Moses granted to Joshua, empowering him to become the next leader of the Jewish people.

In the previous Torah portion, we read the story of Balak and Bilaam and how they plotted to destroy the Jewish people. Occurring almost forty years after the Exodus from Egypt, the intense drama of the splitting of the Red Sea had apparently waned and they were less intimidated by the Jews. All they knew was that an entire people was wandering around in the desert, approaching the border of Israel, with the intention of conquering the land. They had to come up with a plan.

Balak and Bilaam did, however, remember one thing from the past. When Amalek had attacked the Jews after the splitting of the Red Sea, almost four decades earlier, the Cloud that followed them had absorbed all of his arrows and he was unable to harm the Jews. Realizing that conventional warfare didn't work against the Jews, they needed a different tactic. Bilaam was famous for his ability to cause harm through the curse. A partnership was formed between the two when Balak sent messengers to Bilaam asking him to curse the Jews, and offered to pay him handsomely for his services. Their strategy? Penetrate the Jewish people through the "evil eye."

Commentaries on the Torah describe how Balak took Bilaam to a mountaintop in order to show him the very edge of the Jewish camp. He was already trying to affect them negatively with the evil eye.

the evil eye

What your grandmother never told you about the evil eye... The evil eye, also known in Hebrew as the ayin hara, is usually seen as a mysterious external force, lurking around, waiting to pounce on innocent victims. Some of us are familiar with phrases such as bli ayin hara or k'nayna hara, which are said in an attempt to ward off the influence of the evil eye. Other protective measures against the evil eye include the wearing of special amulets or visits to those who perform various practices using oil, mercury or eggs in an attempt to shatter the effects of the evil eye. On the other hand, many of us understandably relegate any discussion about the evil eye to superstition and irrationality. However, there is another dimension to the story of the evil eye, which can dramatically transform our relationship to others and the world in general.

The evil eye is synonymous with greediness, not being satisfied with one's portion, jealousy and begrudging others their good fortune. Someone who has an evil eye possesses these attributes as part of their personality. These characteristics can be manifested in a person quite openly, or sometimes in a much more hidden and subtle way. The potential damaging influence arises when someone who harbors these types of feelings against us, looks upon us, or our good fortune, including our children and our possessions. The negative force only has power over that which can actually be seen by the physical eye. This is one of the reasons that it can actually be a blessing to not be so noticeable in the public eye.

bringing down the light

Chanukah is a festival of light and spiritual perception of God. The kingdom of Greece wanted to overpower us with foreign philosophies, in order to make us forget the Torah. The Greek ideology represented a spiritual force operative even today: The belief that there are more enlightened ways than the Torah, in particular, the conviction that external form and beauty are the highest value. The Greeks believed that the world runs autonomously, according to the laws of nature. They also believed that man is independent from God, and maintained that human reason is the highest expression of wisdom and knowledge.

This path inevitably leads to the denial of God (apikorsut in Greek) and a rejection of the responsibility to observe the mitzvot. The preciousness and centrality of the Torah becomes forgotten and lost. The Greek philosophy negates the Jewish belief in a God Whose presence permeates the entire universe, and Who personally supervises every aspect of our lives.

For every Jew, the Torah is the essence of holy wisdom; the Torah is the only possible way to acquire a clear and true perception of God. The problem is that many find themselves in circumstances where it is difficult, and seemingly impossible, to sense the light of the Torah. Today, the challenge is to seek the right channel to constrict the light in a way it can be perceived.

During the first Chanukah two millennia ago, God "preceded the illness with a cure." Not only was the Greek rule overthrown, but a great light was brought into the world and established for all future generations including, and especially, our own. Every Chanukah, we draw down the very same light by simply lighting the Chanukah menorah, everyone in his own home and place, no matter who, what ,or where he may be. The Chanukah light has the awesome ability to penetrate the lowest levels and unify them all. When the flame is lit, it services to constrict and channel a glimpse of Divine light. This is what all the Tzaddikim have worked to accomplish throughout history: To bring down the light to the lowest places in Creation, where anyone can receive, it they so desire. When we light the Chanukah menorah, we connect to the Infinite from wherever we find ourselves. "Though I walk in the valley overshadowed by death, I will fear no evil, for You are with me" (Psalms 23:4). [see Likutey Halachot, Haskamat HaBoker 4:10]

TZADDIK Magazine archives, Chanukah 5761 / 2000

reb gedaliah aharon kenig: limits of the mind

We are called by the name Man (Adam) by virtue of our intellect and wisdom. It is impossible to separate intellect from the concept of Man. Without intellect, the concept of Man does not exist, since knowledge is what defines Man. Because of this, we possess a will and desire to know everything. Therefore, Man and intellect are one and inseparable. In this light, Rebbe Nachman writes in Likutey Moharan 62: "The truth is that it is a great mitzvah to sharpen the intellect in order to understand perfectly and completely what God has limited to the human mind." It is important to pay attention to exactly what Rebbe Nachman expresses in his golden language. He writes, "...what God has limited to the human mind." This means that man's intellect is limited. The obligation upon man to sharpen his intellect is only according to his ability, i.e., his measure and limit. He should not attempt to reach beyond this limit. If he does, it will result in what is called "breaking of the vessels." The idea of "breaking of the vessels" means destruction and collapse. The mind of man is like a vessel made to receive the light of the intellect in measure. But if we go beyond the measure, this vessel, the mind, comes to a breaking point, collapses and is ruined. It then loses the ability to receive anything more.

a prayer for chanukah

God, in Your tremendous compassion, help us to properly perform the mitzvah of kindling the Chanukah lights at the proper time, in holiness, purity and with powerful kavannah, intention. Let our mitzvah be considered perfect before You, with all of its minute details and intentions. May the light from the holiness of our mitzvah illuminate and repair the entire world. Through Your compassion, enable us to completely fulfill all of the Torah's mitzvot with love, awe and tremendous joy, until we are able to draw down peace from You into all of the worlds. Then the prophecy will be fulfilled: "God will give might to His people; God will bless His people with peace." O God, Who makes peace Above with compassion, make peace upon us, and upon all Israel, Amen.

[Excerpted from Likutey Tefilot 14; end]

holy vessels

 

If someone were to ask you, "What is the purpose of life?" what would you answer? This question can surface during times of crisis or transition. If you are fortunate, it is also a question that can catalyze a shift in lifestyle. The bottom line is that the nature and direction of our lives depend upon how we answer this question.

Rebbe Nachman emphasizes throughout his teachings that the ultimate purpose of life is to come to know God. In Hebrew, knowledge of God is called Daat. "Knowledge of God might sound a bit irrelevant and unattainable for the average person, but it is possible to achieve, because it is the reason we were each put here in this world.

Daat is more than simply verbalizing that everything happening in the world is from God. More accurately, it is a deep internal awareness of direct and intimate Divine involvement in every detail of your life from the moment you were born. Random or chance occurrence doesn't exist. This level of consciousness can bring you to experience the entire Creation operating as a single unit, expressing one Divine will. Obviously this takes work, but when you actually live with this type of awareness, you are less angry, lonely and sad, and are more easily satisfied with every aspect of your life. Every moment becomes an opportunity to reveal God-awareness. To attain knowledge of God is the highest expression of the human intellect, but you have to consciously decide that this is what you want. And then, the challenge is to overcome all obstacles and distractions to get to the true purpose of life.

the chanukah connection

Chanukah is about pure and impure vessels. The essential miracle of Chanukah was centered on the discovery of one pure vessel of oil used to rekindle the menorah extinguished by the Greeks when they invaded the Second Temple. Amidst all the defiled vessels, the Priests, the Hasmonean Kohanim found one small vessel with the seal of the Kohen Gadol, the High Priest, containing enough pure oil for only a single day. The menorah lights were kept burning constantly in the Temple, since their light was one of the signs of our connection with God. So when the lights were extinguished, it was urgent to rekindle them as soon as possible and rededicate the Temple to the service of God. The problem, however, was that it was an eight-day process to manufacture new pure oil. The Hasmonean Kohanim faced a dilemma: Should they light the menorah immediately or wait until enough pure oil could be made to ensure a continual flame? The decided to light the menorah without delay, out of their intense desire to reestablish the connection with God. God also desired the connection and responded with a miracle: Oil that should have been used up after one day continued to burn for eight full days until a fresh stock of pure oil could be produced.

Although the Temple menorah had seven lights, we celebrate Chanukah every year by lighting an eight-light menorah to publicize the miracle. On a higher level, the oil of the Chanukah lights hints to knowledge and wisdom. The Temple vessels were defiled through the idolatry of the Greeks. On a deeper level, the impure vessels indicated that the Jewish mind had become blemished by heretical Greek ideas, leading to confusion about the true purpose of life.

The Greeks believed that the world ran autonomously, according to the laws of nature. They also believed that man was independent of God, and maintained that human reason was the highest expression of wisdom and knowledge. This is contrary to the Jewish belief in one God whose presence permeates the entire universe, personally supervising every detail of our lives. The true purpose of life is to come to a knowledge of God through everything we do. This is a purpose which is based on faith and transcends human reason.

Just as the Hasmonean Kohanim renewed our connection with God during the Second Temple, we also affirm our bond to God each year by lighting the menorah. Through binding our thoughts to Him during Chanukah, we purify our vessels and remember the true purpose of life.

Source: Otzar HaYirah, Chanukah; TZADDIK Magazine archive, Chanukah 5760 / 1999

a practical guide to chanukah

PREPARE YOURSELF BEFORE CHANUKAH BEGINS

Rebbe Nachman says, "Any holy task requires preparation." It is a good idea to review , in advance, the laws of Chanukah in order to be prepared to kindle the lights of the menorah on time and in the proper way. The following are a few suggested English resources for the laws of Chanukah: Code of Jewish Law (Kitzur Shulchan Aruch), translated by Ganzfried-Goldin; Halachos of Chanukah by Rabbi Shimon Eider, a comprehensive booklet on the laws of Chanukah; and The Book of Our Heritage by Eliyahu Kitov, a three-volume set that provides an excellent overview to the holidays and laws pertaining to each month in the Jewish calendar. Any questions in need of clarification should be addressed to your local Orthodox Rabbi.

USE OLIVE OIL

Although any other oil or candles are also permissible, the preferred way to perform the mitzvah is to kindle the Chanukah lights with pure olive oil and cotton wicks. It is also a reminder of the miracle of Chanukah, which actually involved olive oil. On a spiritual level, oil is an allusion to the mind. Through the mitzvah of kindling the Chanukah lights, we draw upon ourselves Daat, i.e., awareness of God. (Likutey Eitzot; Chanukah 2)

LIGHT THE CHANUKAH MENORAH SIMPLY

Sometimes it is possible to be so overly concerned about inessential details when lighting the Chanukah menorah that one may miss the proper time for lighting and not fulfill the mitzvah in the correct manner. Some may be distracted by extra prayers they would like to say, others may be thinking about latkes, gifts, or Chanukah gelt. The merit of kindling the Chanukah lights properly and on time is a very great thing. (HaRav Elazar M. Kenig)

GAZE AT THE CHANUKAH LIGHTS

Pull up a chair and spend some time looking at the Chanukah lights. The face of the Tzaddik is compared to a menorah (Likutey Moharan 21). Therefore, just as gazing upon the face of the Tzaddik nullifies bad character traits (Likutey Moharan 4), so too does gazing at the lights of the Chanukah menorah (Rav Ephraim Kenig).

PRAISE AND THANK GOD IN YOUR OWN WORDS

The days of Chanukah are days of praise and thanksgiving (Likutey Tinyana 2). One of the characteristics of the World to Come is that there will be no requests, only praise and thanks to God. The Chanukah lights are a reflection of the light of the World to Come. Therefore, especially during Chanukah, set aside a specific time to make a list of things for which you are thankful and search for the good points in all areas of your life. Then thank and praise God in your own words and experience a taste of the World to Come. If you make a sincere attempt, you'll quickly see that the list is endless!

TZADDIK Magazine archive, Chanukah 5761 / 2000