As so many of us experience low motivation during these unstructured days, here are some insights into motivation from parshat Vayetze in this week’s Eden “Building Ourselves” podcast. Listen here!
On motivation
As Yacov’s travels are described in parshat Vayetze, the commentaries are attuned to the ebbs and flows of Yacov’s motivation levels as he makes this uncertain journey. What can we learn about the nature of motivation from Yacov’s experience?First, Yacov leaves Beersheba and goes toward Haran. The Talmud teaches that Yacov had “K’fitzat derech.” God shortened the route for him so that it would pass quickly. Why was this necessary?
Yacov was just sent away from his home, his family and everything he knows. Perhaps the miraculous “kefitzat derech” is meant to help Yaacov who is somewhat overwhelmed by all of these drastic changes. This is further reinforced by the Yacov’s vow and God’s prophecy of reassurance — that he will survive and eventually return home safely. Yacov is concerned for his future.
In contradistinction to this, when Yacov resumes his journey the Torah states that he “carried his feet.” Most commentaries understand this to mean that he was relieved, inspired and happy after hearing the word of God. This excitement is reinforced by the next scene when he sees Rachel and manages to lift a heavy stone off of a well with superhuman strength. The Ramban explains that even though Yacov was exhausted from his long journey, his renewed hope and emunah gave him strength and fortified him. Additionally, he has now found Rachel and a loving relationship.
Current circumstances have posed a challenge: how do we stay motivated in life, work or school without regular routines and interaction with peers? May we all find the strength to lift up our feet in life like Yacov, to find motivation wherever it is needed, through faith, inspiration and encouraging each other. Shabbat Shalom.
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** Artwork – “Jacob’s Ladder” by Yacov Agam.
Toldot: Hope
Parshat Toldot opens with the heartbreaking yet hopeful scene of Yitzchak praying that he and Rivka will be blessed with children. Rivka, like Sarah before her, is akarrah, and it takes 20 years until she conceives. Many commentaries understand that Rivka, already proven to be one who takes action, was praying as well. How did they remain committed and hopeful for so long, in the face of such adversity?
Several unique elements may provide some guidance. The Torah depicts Yitzchak praying “l’nochach ishto,” in the presence of his wife. Rashi explains that they were equally devoted to their tefillot. Each stood in one corner, but together in the same room, highlighting the strength of their connection. Radak adds that Yitzchak looked at Rivka while praying and drew strength from her.
Also, the word used for Yitzchak’s tefillot is noteworthy. In fact, the same word is used twice –ויעתר- he entreats God and God responds to his plea. This mirroring of language highlights that Yitzchak’s (and by extension Rivka’s) tefillot were heard and answered. The Talmud interprets the word ויעתר based on the Talmudic word for pitchfork — עתר. Just as a pitchfork overturns grain from place to place, so does tefilla of tzaddikim change God’s decree from cruelty to mercy.
Today, in addition to grappling with issues such as infertility or health challenges, people are contending with loneliness and a yearning to see and hug loved ones. Yitzchak and Rivka teach us how to respond to such challenges — remain hopeful, be persistent, support each other, and focus on tefilla. Shabbat Shalom.
Toldot: high hopes
This week’s “Building Ourselves” Eden center podcast discusses prayer as a tool for cultivating faith during trying times and includes an amazing interview with Barhan Worku about the chag ha-Sigd and its connection to tefilla. Listen Here!
Lech Lecha: Go To Yourself
“If I am not for myself, who will be for me? If I am only for myself, what am I? And if not now, when?” – Pirkei Avot
Avraham is the paradigm of chesed and compassion, of doing for others. For this reason, it is surprising to read Rashi’s commentary on the opening words of parshat Lech Lecha. Rashi, noting the “kefel lashon,” double language, interprets the words “lech lecha” as Go for YOURSELF. Going on this journey to an unspecified destination was for Avraham’s own benefit: “טובתך והנאתך.” By going forth and having faith in Hashem, Avraham will be rewarded with becoming a father, not only of his own children, but also of a great nation. The Zohar, similarly interprets “lech lecha” as “go unto yourself…to know and to fix yourself.” Before Avraham could inspire others he needed to journey inward and strengthen himself.
Rav Kook expresses a similar idea on Modeh Ani. In his commentary on the siddur, Olat Ra’ayah, he explains that each morning when we wake up and are awestruck by the vastness of the infinite universe, we might feel small and insignificant. By emphasizing the I, and drawing on the inner strength and gratitude to God within ourselves, “the individual self remains undaunted, the ‘I’ finds divine confirmation and validation.”
Perhaps the message is that in order to be able to give to others and live a life of meaning, we need to be healthy and strong in mind and body ourselves. Shabbat Shalom
Lech lecha: go to yourself
This week’s dvar Torah podcast delves into the idea of Avraham’s journey as a period of internal exploration and growth and teaches us about how we can care for ourselves as a way to be there for others. Also, an interviews with yoga teacher Sher Mandelbaum about caring for ourselves through yoga at minute 5:15. Listen here.
Building Ourselves Podcast: From Noah’s Drunkenness to technology addiction
A dvar Torah about what we can learn from Noach about the dangers of addiction ans an interview with Dr. Brad Saltzman, addiction expert, about technology addiction. In this series, using the weekly parsha as a framework, we explore an aspect of social, emotional or physical well-being, aiming to be relevant, practical and inspiring. Sign up through the Eden Center.
https://wisdomandwellness.jewishpodcasts.org/episode/from-noahs-drunkenness-to-technology-addiction/
Noah’s Drunkeness and Technology Addiction
What can parhsat Noah teach us about dependency on or even addiction to technology? After the mabul, when Noah emerges from the tevah, he makes a bad choice. He plants a vineyard and gets drunk. Commentaries discuss the meaning of this story. Perhaps it is to teach us something about the nature of dependency and addictions in our lives. Drunkenness leads to Noah’s downfall. The midrash and Rashi take note of the unnecessary word “vayahel,” which literally means he began, but is also related to the word hullin – things which are profane, not holy. Noah stepped out into the world after the flood and should have planted something positive, a tikkun. He planted for his personal benefit, not for the sake of reviving the world.The Torah generally does not view complete rejection of wine as the ideal, but rather drinking in moderation and with positive purpose, such as kiddush. In Bamidbar, some commentaries point out that the nazir (who refrains from alcohol) brings a sin-offering to teach that shutting oneself off from alcohol or enjoyment completely is not the Torah ideal. The Ramban states that the Torah includes Noah’s story as a warning, more severe than that of the Nazir. The Torah allows for moderate drinking, but also raises awareness of the dangers of addiction and urges us to be mindful of this. One of the ways dependency and addictive behavior is expressing itself today is through technology. When used moderately and positively it can connect us to others and be a blessing, but excessive use can lead to unhappiness and isolation. The story of Noah’s vineyard reminds us to check in with ourselves and our children and evaluate our relationship with technology and social media and make sure it is being used well. Shabbat Shalom!
* photo from movie “The Social Dilemma”
Parshat Bereshit: Valuing LIfe
Parshat Bereshit introduces the idea that all humankind was created b’tzelem Elokim, in the image of God. Ancient and modern interpreters alike view this as a foundational concept about the value of life.
Rabbi Akiva is cited in Pirkei Avot as teaching that “beloved is the person created in God’s image.” The awareness that we are created in God’s image is a reminder of God’s love for humankind. In another midrash Hillel Hazaken cites this concept as the halakhic source for the mitzvah to care for our physical bodies as he was on his way to wash at the bathhouse. Yet another midrash explains that when we “shame” others, we are in fact shaming the likeness of God. So, the midrashic conception of tzelem Elokim ranges from the imperative to physically care for our bodies, to acting humanely and with love toward others. In other sources, creativity and procreation are seen as enhancing the divine image, while murder is the ultimate diminishing of tzelem Elokim in this world.
Two contemporary rabbis and great thinkers expand on these ideas. Rabbi Yitz Greenberg defines tzelem Elokim as meaning that humans are created with infinite value, equality and uniqueness which should be used to enhance human relationships and improve the world. Rabbi Yuval Cherlow writes that the concept of the Divine image is the basis for all interpersonal mitzvot, and also teaches us to relate to the physical body and pleasure positively, within the framework of Jewish law.
Now in particular, as we grapple with loss and with loved ones struggling with emotional well-being, “tzelem Elokim” reminds us of the preciousness of every life and the duty to protect and save lives. May we all find ways to see the tzelem Elokim in ourselves and others. Shabbat Shalom.
Creation of Adam by Michelangelo
Building Ourselves through the parsha: bereshit
Using the weekly parsha as a framework, we explore an aspect of social, emotional or physical well-being, aiming to be relevant, practical and inspiring. Sign up through the Eden Center.
Karen Miller Jackson 