Esav was Ishmael’s son in law – Amalek is the combination of taiva and gaiva into mocking and doubt of Hashem’s existence

Please listen to Rabbi Moshe Weinberger’s fourth shiur above on Yisrael and Yishmael where he discusses Yishmael and Esav. Below are reflections on the shiur above.

 

 

The kelipa of taiva is associated with Ishmael, Avraham’s son, an aspect of chesed within us that needs to be upgraded from the fulfillment of our natural desirings to acceptance that the Source of all vitality is Hashem Who Alone gives to us and fills our needs.

 

The kelipa of gaiva is associated with Esav, Yitzchok’s son, an aspect of gevurah within us that needs to be upgraded from the fulfillment by our natural strengths to dominate and to conquer for what we desire to acquire to passionate re-directing of all imagination to torah, avoda and gemilas chesed because all fire we experience is but the tip of a match whose ultimate purpose is to ignite the neshama soaked in the learnings of Torah so that the ego and body are pulled back and the light of Hashem can be seen flowing through our speech and actions.

 

What happened when Esav became Ishmael’s son in law is that Esav’s grandchild Amalek came into the world. Amalek represents doubt, a defiance opposing the honor of Hashem in this world no matter what the cost. When the Jewish people were in doubt about whether Hashem was with them, Amalek attacks – the doubts of the Jewish people and the attack of Amalek are connected.

 

The stories of our enemies beating and killing Jewish people for observance and forcing us into choices to die al Kiddush Hashem are numerous. Our native intellect, raised in time and space by generation after generation of parents and grandparents who experienced the scars of such frightening choices, naturally wants to survive and devise coping mechanisms that we have control over. But that is not possible We accidentally assimilate into the forces of Esav within us, the desire to survive triggering powerful plans for conquering and defeating our enemies.   We want to live. We want to serve Hashem. But a crucial part of us has been trapped in the false understanding of happiness being the ability to stay alive by our own hand. When the Nazis would hang people in public for wearing tefillin, or beat them to death with lashes, our love for Hashem does not waiver but the native intellect can’t calculate well and we become trapped by the humiliation, and we end up with corrupted primal will, thinking that we are serving Hashem with our coping mechanisms but in truth a part of our soul is imprisoned by the reality of cruelty. Our desire to avoid it and remain alive through our intellect corrupts our esteem, our sense of honor. Our intrinsic value as being made iin the image of his 13 Attributes of mercy no longer resonates. Its competition, remaining alive and defying those who wish to destroy us inadvertently makes honor and our own survival and glory thicker within our makeup.

 

We remain alive when Hashem decides we will remain alive. What makes it hard for us to face our coping mechanisms that we have relied upon and learned from those who raised us who did survive is confusion of mind. There is a snag we hit that is rational and true in the eyes of the native intellect, and through that grain of truth, our life force is vulnerable to falling into feeding the lower levels of the word, the nature, the damaging influences. But we have real free will to choose to rip imagination away from that grain of truth, to submit with utterly calm recognition of Hashem’s existence and to step by step expand and contract love and awe of Hashem as needed using consciousness to rectify the foundations of water, fire, wind and earth in our personalities and re-commit all our heart, all our soul and all our might to reflecting Hashem into this world no matter what.   This is not utter disregard for reality. It is in fact recognition of reality. The entire matter orchestrated is to determine if we, in relationship with Hashem, will pull back our ego and be mesiras nefesh saying Hashem Echad and praying fervently that whatever is stirred within us be used only for healing, brachas, merit and reflecting light. It seems like we are giving up everything in an act of love for Hashem that seems irrational and dangerous. The exact opposite is true. Acting with the false belief that our lives are in our own hands is irrational and dangerous. When we have the awareness that it is our own honor and the animalistic urges to survive that are generating our powerful responses, that honesty gives us the opportunity to release the Shechina from the prison of our corrupted thinking through our saying Hashem Echad with love in our hearts and intention to generate emotion and action based on the neshama and Torah which we ignite with our “training wheels’ intellect as the passion to re-direct and use to pray.

 

We have been damaged. When we love Hashem openly and we are beaten and killed, we want to love Hashem but something shifts in our lower being. This is what Amalek intended to do. The result is that we often mock our own inner penimius rather than find our esteem as intrinsic. Instead we base esteem on outward representations that show we have power, money, beauty, etcetera, in the hopes that we will be loved and therefore permitted to survive. This is simply a victory for Amalek.

 

May this understanding help us to redeem our esteem and sense of honor from the damage of Amalek’s cynicism and mocking. May we realize with utterly calm recognition Hashem’s existence and total control over every detail of our lives and the world. May our willingness out of total trust in Hashem to be moser nefesh the messages of our native intellect rooted in honor based coping mechanisms free the Shechina from being trapped in our egos and personalities so that instead that vitality can fill whatever lacks there are and come into the world as positive influence that can pave the way for Moshiach.

 

please continue this line of thinking at http://wp.me/p4Mkdu-Nf

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