Genesis 6:9 – 11:32
The Time the Earth Got Dipped In the Mikvah
Last week when we discussed the Torah portion we explored how across many cultures there are certain stories that are almost universally recognized among the epic myths of the ancient world. We also explored how these stories often charge natural elements with symbolic meaning. (see Parshat Bereishit 2013) The story of The Great Flood is probably one of the best examples of that.
Let’s great right into it, and let the text lead us. We will start at the top of the third aliya. Our text reads:
“And there was a flood forty days upon the earth. And the waters increased raising the ark, so that it was lifted up from the earth.” |
| arba’im yom | al-ha’aretz | vayirbu hamayim | vayis’u et-hatevah | vataram me’al ha’aretz |
Genesis 7:17 |
One of the things that we have to notice about our Torah readings, is that in the last two weeks water has taken a large role in the narrative. (see Parshat Bereishit 2013) We began the scriptures by walking into the story right at the point of creation. The first thing we see come into existence is a water-world; the entire surface of the world is covered with water and the spirit of G-d hovers over it. In our tradition we are taught that water is the essential primordial element, our mystical tradition tells us all physical things are essential formed through water.
In many cultures water is considered a symbol of birth and rebirth, a child emerges from the womb which is filled with water. And of course water is also considered a symbol of purity, washing is thus looked at as a form of renewal in the eastern religions. Water offers purity. It is also able to quench our thirst, it is an essential element necessary for our life. But at the same time with the majority of our planet covered in harsh waters, it’s also something that people hold a deeply reverent fear for. Water is highly symbolic on many levels.
For a while I would like us to focus on this topic of birth and rebirth, because it also offers us a connection to other symbolic elements of this story.
When Jewish people look at the story of the flood we cannot help but become almost overwhelmed by the amount of connections that we can mentally make regarding the symbolic nature of water.
Likewise the number forty also brings to remembrance many points of ancient wisdom. The ancients noticed that the human gestation period, the time it takes for the development of a baby in the womb, is approximately forty weeks long. Thus forty was always considered a number of fertility. They often saw it useful to personify female fertility in the planet Venus as it takes forty days to retrograde from it’s place as evening star into a position of being the morning star. Interestingly, the pre-embryo of an infant according to the Talmud is said to form in the first forty days. (Talmud Bavli, Yevamot 69b) The number forty seems to hold special significance in the Jewish tradition as much as it does among the world cultures, and it is generally connected to birth and rebirth.
In the Torah the number forty reminds of us of the forty-year journey of the exodus (Numbers 14:33-34). We should also take notice that Moses fasted and communed with G-d for forty days before receiving the Ten Commandments (Exodus 34:28) and again a second time later in the exodus story (Exodus 34:28). The spies scouted out the promised land for forty days (Numbers 13:25). Sometimes the use of forty is a thing of good cheer, such as Kind David and Solomon ruled for forty years each (2 Samuel 5:4, 1 Kings 2:11; 1 Kings 11:42). Other times it is a negative thing, Goliath taunted Israel for forty days (1 Samuel 17:16), Egypt is prophesied to lay waste for forty years (Ezekiel 29:11-12), G-d tells Jonah to warn Nineveh they have forty days to repent or face destruction (Jonah 3:4). Sometimes it is a symbol of rest and renewal, such as when G-d gives the land a period of rest for forty years at a times (Judges 3:11; Judges 5:31; Judges 8:28). Other times it’s a symbol of judgment, during the early kingdom the people of Israel did evil and G-d gave them an advisory in the Philistines to contend with for forty years (Judges 13:1), drawing parallels to the punishment of the forty-year exodus journey.
One of the most obvious symbolism that stands out to us religious Jews is the fact that the mikvah – the ritual immersion pool, holds forty measured seah of water. For ritual purity Jews immerse themselves fully in a ritual bath filled with mayim chayim – living waters, or natural flowing water. A person dips into the pool fully nude and immerses themselves completely in order to purify themselves. When one does this they become like a new-born person, being surrounded on all sides in a pool of natural water one emerges pure like the day they were born.
For this reason it is the common custom for newly religious Jews and converts to immerse in a mikvah. To symbolize their rebirth and emergence as a new and whole person.
Mikvah is a big deal in our tradition. It is something essential for religious Jews, immersing before taking upon ourselves special religious duties; this ritual takes us back to the temple period where the priest immersed themselves. Many orthodox Jews immerse before shabbat or high holidays. Others that are more mystical such as chassidim immerse themselves in a mikvah everyday before praying in the morning.
Of course today most primarily consider the mikvah as an essential for taharat hamisphacha – family purity. Men and women immerse themselves in preparation for their coming together in marriage. Women purify themselves after every menstruation and child-birth before becoming intimate again.
As we see the symbols of water and cyclical cycles of forty are numerous and overlapping, but they bring us all back to the same place. Forty and the element of water are both symbolic of renewal and rebirth. In ancient customs this is seen as an obvious biological reality that applies to all the world.
When we look at this story of the flood we see that for forty days the world was subject to a purge because of the great sins of humanity. Waters covered the face of the earth, purifying it in a measured and purposeful way. The earth had been throughly corrupted and polluted, it needed to be washed and renewed. So that after forty days man and nature could start over again pure and reborn.
Through Jewish eyes we see the story of The Great Flood as being something more purposeful that just utter destruction and punishment. We see the flood as a symbol of renewal and rebirth, not simply a simple tool of death and vengeance. It’s like the earth is being dipped in a mikvah.
However, make no mistake about it, we cannot avoid the fact that this story is indeed about judgment. Though the Torah has been no cake-walk up until now, the major theme of our Torah studies up to now have been about the creative acts. The expansive goodness of G-d. Now we are finding out in full force the judgment of G-d. Mystically we understand this as a natural reality. Kabbalistically we understand that Parshat Bereishit was about the fire of chesed (kindness) – G-d said let their be light, creating the world out of a sheer act of undeserved kindness. However Parshat Noach is about gevurah (greatness, understood as judgment), interestingly we see that gevurah is connected to the female spiritual aspect and the element of water. Kabbalistically we understand that in natural reality existence moves from a state of transmission and expansiveness, to shifting towards constriction and engulfment. (see Parshat Bereishit 2013)
Or simply put, its like how hot love eventually turns cold after a while. With any partners the initial spark of passion fades over time, and eventually your love is tempered by the bad habits that annoy you. At first you had no major issues with your spouse, but the judgments sneak themselves into the mix over time. It’s easy to understand what is going on here in the flood story. The honeymoon is over, and now the world is drowning in problems and destruction.
In spoken Hebrew the word mabul (flood) also takes on special meaning, it means to be confused and even mixed-up (like the word balbal). To be in mabul is to be in a state of confusion and disorder. I think that is the term that most of us can best appreciate. At one time or another we all have experienced a state of confusedness and disarray that is caused by negative living.
Maybe some of you are experiencing that right now. Do you feel the waters rising in a flood of negativity? The great news is that you don’t need to drown in it. We can save ourselves from it. This is all possible by us making a simple shift in thinking and actions, by making our destructive deluge a purifying mivkah for us. We decide that instead of just bobbing around in our problems until they overwhelm us, to take the plunge and immerse ourselves in our self-development.
Our Jewish tradition offers us ways to help turn these waters of negativity into a refreshing rebirth. The Torah is often described in our tradition as pure water. It refreshed the soul and also purifies one’s being. By engaging ourselves in self-reflection through Torah study we can begin to turn the waters of negativity into a source of gevurah (strength) for us. We can also engage in prayer and fasting. And of course, we can also use the ultimate symbol of rebirth by immersing ourselves in a natural pool. Mivkah offers us a way to make a mental break with the past and all it’s ties that hold us back.
Pardes: “Water, Water!”
Over the last few weeks we have been talking about mysticism, about Kabbalah. I cannot help but think of one story that comes to mind when considering the symbolic and mystical nature of water in the Jewish tradition.
Almost all people know the story from Talmud Hagigah (see Talmud Bavli 16b, Talmud Yerushalmi 2) of the Four Rabbis of Pardes. The four rabbis that go up to the sacred orchard, the grove of supernal wisdom. We understand this as them acquiring hidden truth, the secret of the hidden Torah; the Kabbalah. The text reads as follows:
“The Rabbis taught: Four entered the Pardes. They were Ben Azzai, Ben Zoma, Acher and Rabbi Akiva. Rabbi Akiva said to them, ‘When you come to the place of pure marble stones, do not say, “Water! Water!” for it is said, “He who speaks untruths shall not stand before My eyes” (Psalms 101:7)’. Ben Azzai gazed and died. Regarding him the verse states, “Precious in the eyes of G-d is the death of His pious ones” (Psalms 116:15). Ben Zoma gazed and was harmed. Regarding him the verse states, “Did you find honey? Eat as only much as you need, lest you be overfilled and vomit it” (Proverbs 25:16). Acher cut down the plantings. Rabbi Akiva entered in peace and left in peace” |
ת“ר ארבעה נכנסו בפרדס ואלו הן בן עזאי ובן זומא אחר ורבי עקיבא אמר להם ר“ע כשאתם מגיעין אצל אבני שיש טהור אל תאמרו מים מים משום שנאמר (תהילים קא) דובר שקרים לא יכון לנגד עיני בן עזאי הציץ ומת עליו הכתוב אומר (תהילים קטז) יקר בעיני ה‘ המותה לחסידיו בן זומא הציץ ונפגע ועליו הכתוב אומר (משלי כה) דבש מצאת אכול דייך פן תשבענו והקאתו אחר קיצץ בנטיעות רבי עקיבא יצא בשלום. |
Talmud Bavli, Hagigah 14b |
This is probably one of the most famous stories of the Chazal. Our sages told this story many different ways, so it peppers many great works. It is also one of the starting places for people who take up the study of kabbalah. One of the reasons is because this story offers us some warnings about taking on mystical interpretation.
We are told initially that when one ascends to a place of pure marble, which is understood to be the throne of G-d, one is not to begin to spastically blabber, “Water! Water!”
What are the connections to water here and the mystical experience? One cannot be exactly sure, but we do understand this as meaning to ascend to a spiritual realm that is somewhere between the lower and upper waters of the heavens (see Genesis 1:6). The marble throne is often said to be symbolic of the effects of water too, as our tradition tells us marble is formed by the pressure of the great waters again rocks. It hints to the primordial state of the spiritual universe, between the physical and the realm of pure energy.
Most every Jewish child knows the story summed-up this way: “One was harmed, one died, one cut his clippings, and only one went away in peace.” But how are we to understand the story?
Of Ben Azzai it is said that he merely peered upon the spiritual realm and he died. He was so overwhelmed by the experience that he could not contain himself. He engages a purely aesthetic approach. His desire was to do the ultimate spiritual act in the mind of many mystics, to leave the matters of earth and join with the spiritual. To give up the ghost and merge with the One. Thus he left his body behind and died.
Ben Zoma is said to have been harmed. We understand this to mean that he went mad. When faced with the spiritual reality of the upper realms he became overwhelmed like a person that eats too much honey. It made him sick. However, this sickness was of the mind. He became insane. The kabbalists teach us that when he saw the spiritual world laid-out and displayed for him all he saw was the connectedness of everything. It started with the element of water, he saw how it is an underlying element in everything. He fried his brain on seeing the connections of all things one to another, until all he was left muttering nothing more than, “Water! Water!”
And then there is Acher – which means “the other,” this is the term used of the heretic Rabbi Elisha ben Avuyah. He stands out in our tradition as the ultimate example of an apikores – a heretic, derived from the term “epicurean,” he became some sort of pleasure-seeking gnostic. It is said that he descended to cutting clippings, which our sages say means he cut herbs in order to offer them to idols. Instead of seeing the oneness in everything and being overwhelmed that way, he saw the distinctness and an unconnected nature in things to the point each became a living deity to him. He was permanently harmed spiritually and ethically.
Only one rabbi comes back unharmed, Rabbi Akiva. He alone is able to come and go into this realm in peace. Thus he comes back with his warning for the others, even before they attempt to go there. Do not get overwhelmed, do not cry out, “Water! Water!”
Though Rabbi Akiva’s advice is a bit curious, he doesn’t leave us without an indication as to what it means. He says that when faced with the Divine one should not speak falsehoods. To cry out, “Mayim, mayim / Water, water” he says is a lie. How so? Though not stated, it is hinted by the word itself. Maya means illusion in Hebrew. We thus mystically understand that just like light shimmers and shines off of the surface of water, so too our perception of reality is like an illusion reflected off the ripples of a pond. We don’t really see a true form, just the few distorted pieces of light that catch our eye. Thus the verse Akiva provided tell us not to be dishonest as we stand before G-d, even as he urges us not to follow after illusions.
For these rabbis it can be said that though all of them were well learned in Torah, not all of them had settled their philosophical issues before going off into the deep end. Instead of finding peace like Rabbi Akiva, the others instead followed a path of illusion that hurt them physically, mentally and spiritually.
As we talk about mysticism I want us to remember that true kabbalah challenges us from its earliest textual sources to be mindful to not fall into a trap of illusions. That we don’t get stuck in a loop of irrelevance. That we don’t become distracted by the sparkle of a false reality. To realize that the truth of Torah is indeed like water, it can only mold and bend to the state of the vessel in which it is poured into. So our first challenge is to find wholeness and rest in ourselves. It is our goal to understand that the more whole and at peace we are, the better we can reflect the Light.