I AM THAT I AM

We begin the book of Shemot or Exodus this week. It says in verse five, "And all the persons who emerged from Jacob's loins were seventy souls", I have heard many commentaries on this verse as to the number seventy. The count is actually 69, I have heard it said that since HaShem had promised Jacob that he would be with him that HaShem is the number seventy. It is interesting that the number 70 is the number of bullocks that the priests sacrificed during the festival of Sukkot to atone for the 70 nations of the world. I wonder if there is a connection?

G*D told Moses in this weeks parsha, “I AM THAT I AM”. What exactly does that mean? It means the same to us today as it meant to the Israelites in bondage in Egypt. Midrash explains that although He has not yet displayed His power toward you, He will do so, He is eternal and He will redeem you. In scripture it talks about G*D being our rock, our foundation, it is upon this foundation that we must build our emunah, our faith so that when the trials come, and they will come, that nothing can shake our bond with the Source that we have built our very life on. I AM THAT I AM, says that beneath all the "I think" and all the "I do", "He is", and "I Am" here. It is a place that my good deeds cannot create and that my bad deeds can never destroy.
Rashi's thoughts are that no words can sum up all that He will be to His people, but His everlasting faithfulness and unchanging mercy will be made manifest more and more through the guidance of Israel. In other words G*D says,"I SAVE THE WAY I SAVE".

We are His people beloved and it is up to us to show the world His faithfulness and mercy. Chazal say that G*D manifested Himself to Moses in the form of a burning bush because Moses had a burning desire to save his people. May we all have that burning desire to show G*D’s love to all people.
Shabbat Shalom, Elisheva

In Musser we we speak about meditation and clearing ones mind.
The following is an excerpt from Rabbi Aryeh Kaplan's book, “Jewish Meditation: A Practical Guide” (Schocken Books), pp. 92-98.

CONVERSING WITH G*D
Earlier, I spoke about how difficult it is to speak -- or even to think -- about G*d. G*d is totally ineffable, beyond the realms of thought and speech. Yet, as difficult as it is to speak about G*d, it is relatively easy to speak to Him. What person has not at some point in life prayed to G*d in his own words? If one is a believer, it is a natural reflex in times of trouble or distress to direct one's words toward G*d. When a loved one is ill or when one faces something unfaceable, one's thoughts and prayers automatically flow toward the Supreme Being. Prayer is a cry from the depths of the heart, from the ground of one's being.

Although many sources discuss spontaneous prayer, one Jewish leader gave it a central role in his teachings: Rabbi Nachman of Braslav. Rabbi Nachman was a great-grandson of the Baal Shem Tov, founder of the Chasidic movement. The Baal Shem taught that every individual could attain a strong personal relationship with G*d. Rabbi Nachman expanded this concept, teaching that the most powerful method to attain such a relationship with G*d is personal prayer in one's own native language.

This, of course, was not meant to downgrade the importance of the formal system of worship, which forms the Jew's daily order of devotion. The prescribed worship service is of paramount importance in Judaism. However, worship services can at times become dry and sterile. One's own personal prayers, on the other hand, are always connected to the wellsprings of the heart.

How does a person begin to speak to G*d? In times of crisis or trouble, it is almost automatic. There is a need to call out to someone, and one knows that G*d is always there. When our lives are on an even keel, on the other hand, it is not as easy. When everything is going our way, what is there to discuss with G*d? How does one begin a conversation? Sometimes, it is almost embarrassing.

It is very much like being away from a parent or a close friend for a long time. In times of crisis, it is easy to renew contact since the crisis itself serves as a point of departure. Similarly, when there are special occasions, it is easy to pick up the phone and say hello. This is why relatives often see one another only at weddings and funerals. Such occasions serve as an excuse to get together after prolonged absence.

To pick up the phone and, without any excuse, call a friend you have not spoken to in years is not a very easy thing to do. How does one justify the sudden, unexpected call? And perhaps most important of all, how does one justify not having made contact for the long period before the call?

For very much the same reason, it is difficult for some people to begin a conversation with God. How does one start such a conversation? And what does one say to G*d. Many people consider it extremely difficult to initiate a conversation with God. Rabbi Nachman speaks about this at considerable length.

It is significant that Rabbi Nachman refers to this practice of speaking to G*d, not as prayer, but as meditation. It appears that the line between prayer and meditation here is a very fine one, but there is an important difference. When a person speaks to G*d spontaneously, whenever he feels impelled to do so, then it is prayer. When a person makes it a fixed practice and spends a definite time each day conversing with G*d, then it is meditation. As we have discussed earlier, meditation is thinking in a controlled manner. If this thinking consists in a conversation with G*d, it is no less a meditative experience.

In this context, Rabbi Nachman prescribes making a commitment to spending a fixed amount of time each day speaking to G*d. The amount of time he prescribes is approximately an hour every evening. In our fast-moving modern society, many find twenty to thirty minutes a more comfortable period for such conversation. The main thing is that it be for a fixed period of time and that it be practiced every day without fail.

The most difficult thing is to begin. Rabbi Nachman advises sitting down in the place where you meditate and saying to yourself, “For the next twenty minutes, I will be alone with G*d.” This in itself is significant, since it is like the beginning of a “visit.” Even if there is nothing to say, it is a valid experience since you are spending time alone with G*d, aware of His presence. If you sit long enough, says Rabbi Nachman, you will eventually find something to say.

If you have difficulty in beginning the conversation, Rabbi Nachman advises repeating the phrase “Master of the Universe” over and over. This can comprise the entire conversation. When you say these words, be aware that you are calling out to G*d. Eventually, your thoughts will open up, and you will find other ways of expressing yourself.

Of course, “Master of the Universe” is nothing other than Ribbono shel 0lam, a phrase that I discussed earlier as a Jewish mantra. Here we see that it can also be used to call out to G*d in a most basic way, to establish communication.

If you still cannot begin speaking with G*d, Rabbi Nachman suggests making this difficulty itself the point of conversation. Tell G*d how much you would like to speak to Him. Explain to Him that it is hard for you to find something to say. Ask G*d to help you find words with which to address Him. Discuss the problem with Him as you would with a good friend. Once the conversation has begun, it is usually easy to continue.

Another point of departure can be the feeling of alienation and distance from G*d. You can initiate a conversation by asking G*d to bring you closer to Him. Tell him how far you feel from Him and how much closer you would like to be. Ask Him to help you find such closeness.

The conversation does not have to vary. One can speak to G*d about the same thing day after day, week after week. Obviously, it is impossible to bore G*d. Since this is a meditation, the regular habit of holding a conversation is as important as its content. If you are asking G*d to help you speak to Him, or to draw you closer, this exercise will help you develop your ability to hold more extensive conversations with G*d.

In any case, just as with everything else, practice helps, and one can become proficient in holding conversations with the Infinite Being. Once you learn how to converse with G*d with ease, you can speak in a quiet, hushed voice, making yourself more and more aware of the One to whom you are speaking. As you converse, you will become increasingly aware of God's presence. At this point, the conversation with G*d becomes an awesome experience.