Tag Archives: Primordial Light

Shevirat haKelim and the Kings of Edom

This week’s parasha, Vayishlach, has an entire chapter outlining the progeny of Esau in detail, along with all the future “kings of Edom” that emerged from him. The inclusion of this passage in the Torah is somewhat puzzling: why should we care to know about all of these foreign rulers? Like we explored last week with Jacob’s sheep, though this information may seem trivial on the surface, mystical texts actually derive a great deal of meaning from this chapter. In fact, the Arizal stated that the secrets of shevirat hakelim, the famous “Shattering of the Vessels” at the start of Creation, are relayed specifically in this chapter.

Recall that God originally made the cosmos entirely with Gevurah, or Din, with strict measure, strong judgement, and precise severity. This is why the account of Creation uses only Elohim as the name of God, for that is the name associated with Din (whereas the Tetragrammaton is typically associated with Chessed, unlimited kindness, and more specifically, with Rachamim, mercy and compassion). However, that universe was “too perfect” and too fragile, unable to contain God’s light. Of the ten “vessels” (the Sefirot) that held the universe together, the lower seven “shattered” and had to be reconstructed. The Arizal notes that they shattered into 288 major fragments. This is alluded to when the Torah says that the Spirit of God “hovered” over the primordial waters (Genesis 1:2). The word “hovered”, merachefet (מרחפת), is an anagram of met-rapach (מת רפ״ח), the fall or “death” of the 288 pieces (see Sha’ar HaPesukim on Beresheet). Continue reading →

Lights of Adam Kadmon

‘Jacob Keeping Laban’s Flocks’ by Gustav Doré

In this week’s parasha, Vayetze, we read about the intrigues of Jacob and Laban’s business dealings. Jacob asked for his wages to be all the sheep and goats that had strange skin patterns. He then used his knowledge of epigenetics (as explored in the past here) to produce flocks that were ‘akudim, nekudim, and telu’im, “ringed”, “spotted”, and “striped”. Years later, when he relates his struggles with Laban to his wives (Genesis 31:10), he describes the flocks as ‘akudim, nekudim, and vrudim, using a different term for “striped”. While this might seem trivial on the surface, Jewish mystical texts derive a tremendous amount of meaning from these descriptions. In fact, here in these verses the Torah is revealing to us some of the deepest secrets of Creation. Continue reading →

Blessings You Don’t Say but Really Should

One of the core fundamentals of Judaism is the recitation of berakhot, “blessings”. On the simplest level, a blessing serves as a little bit of gratitude to God for what He bestows upon us. A Jew must be grateful at all times. In fact, it is the very root of the word Yehudi, which comes from lehodot, “to thank”, and from Leah thanking God for blessing her with a fourth child, Yehuda. As is well-known, a Jew is encouraged to make 100 blessings over the course of a single day. This ensures that a Jew remains grateful and positive always, and such a positive attitude is a valuable key to a successful and happy life.

Yet, ironically, the first people who make blessings in the Torah are not Jews at all! The first person to make a blessing with the formula of barukh followed by God’s Name is actually Noah (Genesis 9:26). This was when he blessed his son Shem. In turn, the next mention of barukh in the Torah is when Shem blessed Abraham (Genesis 14:19). However, both of these cases involve a person giving a blessing to another person, which is a little different than reciting a berakhah simply to thank God. And so, we find that the first person to truly recite a berakhah was Eliezer, in this week’s parasha, Chayei Sarah. This is when Eliezer thanked God for helping him succeed in his mission to find a suitable spouse for Isaac (Genesis 24:27).

Our Sages would later institute an actual berakhah with a specific text to recite upon achieving some great success, or hearing wonderful news (Berakhot 54a). The formula for this berakhah begins like every other (Barukh Atah Adonai Eloheinu Melekh haOlam…) and concludes with the words hatov v’hametiv, thanking God “Who is good and bestows goodness”. There is also an opposite blessing to recite upon hearing devastating news: Barukh… dayan ha’emet, affirming that God is the sole True Judge in this world and surely knows what’s best.

In the same pages of the Talmud, we are presented with many other interesting blessings that people today are generally unfamiliar with. While most are careful with blessings before and after eating food, as well as after going to the bathroom, hagomel after perilous situations, and reciting sh’echeyanu on happy occasions, new fruits, and significant new items, there are actually many more wonderful blessings that a Jew can recite throughout the day. With these in mind, it becomes much easier to hit those important 100 blessings a day. Continue reading →