Who Am I? The Reddishness of King David « Wonders from Your Torah
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There are three ways to deal with enemies: surrender, information pills fight, or make peace by neutralizing the root of their animosity.

The Ba'al Shem Tov told it as a story. Once a king called one of his officers and sent him on a secret mission, saying: I desire to test the loyalty of my subjects. Dress yourself as a king and go from state to state throughout my dominion; try your hardest to persuade and win over the people to rebel against me and accept you as king.

The officer followed the king's orders to the best of his ability. The various states in the dominion of the king reacted in different ways. Some were persuaded that it is for their benefit to rebel against their king and to accept the new figure as king. Some fought the new figure, in loyalty to their king. But there was one state of wise men who possessed the insight to realize that it is all a hoax, and that this new "king" is no more than a servant of the true king, who was sent by him to test their loyalty. They revealed to the officer his true motivation and intentions, which he immediately acknowledged, thus neutralizing his apparent antagonism to the king and making peace with him.

Thus we learn that there are two levels of loyalty to the king, portrayed in this story by the two types of negative reaction to the officer. One is referred to by the prophet as "I [God, the King] love the youth [the youthful spirit] of Israel" ("??? ????? ??????"). The youth of Israel fight back against the temptation of evil (the deceptive king) to rebel against God, putting themselves in danger, ready to die for God, their King. The second is loyalty together with a deep, mature sense of wisdom, the insight necessary to reveal the hoax at the root of the plot and end the story in peace with a joyous lechai'im!

In our day there are some who confuse peace with surrender, who call surrender together with a "peace accord" making peace. Not only has the antagonism of the enemy not been neutralized but it even becomes enhanced in this false version of "peace" (which is no more than submission to evil out of lack of faith in God and the eternal truth of His Word, the Torah).

Israel needs a strong youth (a strong, courageous heart) directed by a mature, adult leadership (a wise, insightful head). The leadership that we are lacking is one that believes in God (and His Torah) and recognizes that all is from God, often intended to test us and thereby strengthen us, for our ultimate good and for the good of all mankind.
Never give up. It's never too late. Apparent irreversible damage is also reversible. Even when it's all over it's not over. Life goes on.

Maybe it will be through messianic genetic engineering. But however it be, more about we believe that the dead will come back to life.

Regarding our present world order, this Rebbe Nachman said that if you believe that you can damage yourself (spiritually, through sin) then believe that you can rectify yourself (through teshuvah, return to God). It's all a function of faith. The original, relatively superficial faith in our ability to cause spiritual damage (to ourselves and others influenced by us) is balanced and overridden by the more profound faith that it is always possible to rectify. In the words of the previous Rebbe of Chabad, "it's never a lost case."

The original faith in our ability to damage derives from the sefirah of hod (acknowledgment), represented in the body by the left kidney and left leg. Our greater faith in our ability to rectify, no matter what, derives from the sefirah of netzach (victory and eternity), represented by the right kidney and right leg. These two sefirot always operate as a pair, and are symbolized in Kabbalah as the two palms of a scale.

If consciousness begins from the left palm of the scale, the faith in our ability to damage, then first we must balance it with the faith in our ability to rectify, and continue to deepen our consciousness of this faith until it weighs down the scale to the right, to our eternal merit, overriding (being victorious over) the initial left.

In this world it's all a challenge of faith. But in the messianic era the faith becomes knowledge; it becomes tangible. In this world, if the damage is physical and irreversible, like loosing a limb of one's body, God forbid, then at best one must accept it as a heavenly decree (a tikun, rectification, on the spiritual plane) and learn how to live and serve God best with it. But perhaps soon with advances in stem cell research it will be able to replace a lost limb (indeed, it's already beginning).
There are three levels of life: Living a healthy life in this world; life after spiritual death (sin); life after physical death.

To live a healthy life in this world means to consciously pursue a good life on both the physical and spiritual planes.

rasha (evil person) is considered dead in this world. The spiritual senses to perceive Divinity with which he was gifted from birth have become dumb, more about silent and inanimate. His heart has become a "heart of stone." But by teshuvah (return to God) he can revive himself. He can experience the word of God speaking to him, erectile "I forgive you, capsule " and thus return to life.

All humans are mortal. They live and they die. But death is not the end. Indeed, it is the beginning of a new, purely spiritual life, the life of the soul in paradise. Ultimately, the soul will return to reunite with the body. The body will resurrect and together with the soul that rectified it in this world experience eternal life in a physical world, whose nature we cannot at present fathom.

These three levels of life correspond to three levels of consciousness: the natural consciousness of the tzadik (righteous person) in this world, the rectified self-consciousness of the rasha who has succeeded in refocusing his consciousness on the Divine, and the natural consciousness of the future (the natural consciousness of the soul in a resurrected body, following the purely Divine consciousness of the soul in paradise).

Three times "life" (68, ????), equals tzadik (204, ????). The complete life cycle of the tzadik includes the intermediate stage of the rasha who has returned to God, "For man cannot be a tzadik on earth who does good and never sins."

The gematria of "life after death" (???? ??? ???? ,728) equals 28 times 26, i.e. "long live" (???) times God ('???)! This surprising gematria teaches us that the phenomenon of life after death reflects the truth that God lives forever, for the Divine soul is "an actual part of God above." "Actual" in relation to the soul means that it is simultaneously a real part of God above and also that it possesses the power to actualize itself by entering and living in a physical body.
There are six things that one must clarify: Who am I? Where am I? Where did I come from? Where am I going? Who put me here? Why?

The six letters of the first word of the Torah, "In the beginning" (??????), purchase divide into two three-letter words which read, "He created six" (???, created, ???, six [in Aramaic]). The root "to create" in Hebrew (???) means also "to clarify." Thus, the Torah's first word, its first instruction to man (Torah means instruction, each of its words is an instruction to man), can be read, "Clarify six" (the first three-letter word can be read either "He clarified" in the past tense or simply "Clarify" in the imperative). This is the "In the beginning" of our Divine service. The first thing we must do, to best serve our Creator and be productive in life, is to clarify the six fundamental queries stated above.

The complete clarification process takes a whole lifetime, but the kernel ideas, the answers to the six queries, can be stated in short:

Who am I? If you are Jewish, the answer is "I am a Jew." A Jew is one of God's chosen people, chosen to bring light to the world. If you are not Jewish, the answer is "I am an intelligent human being." All humans are created and given the intelligence necessary to do their part in the rectification of reality. In defining the function of a Jew and a non-Jew in the world order we already begin to touch on the last query, why? Cleary, the answer given here is generic. What takes a lifetime is to answer the query for the individual (and so for the following queries).

Where am I? In the lowest of created worlds, the world referred to as "a world of deceit," a world blind to Divine reality, full of sin and corruption, estranged from God.

Where did I come from? From nothing (the primordial nothing, before creation).

Where am I going? To everything (the World to Come).

Who put me here? The Creator, the one and only God.

Why? In order that I know and unite with Him, by fulfilling His will, in this lowest of worlds. Thus I create a dwelling place for Him below. But why does He need me to know Him and why does He need a dwelling place below? Only God knows.

The astute student of Kabbalah will note that each of these six queries and answers addresses, in particular, one of the supernal sefirot: Who am I? – foundation (????). Where am I? – kingdom (?????). Where did I come from? – wisdom (????). Where am I going? – understanding (????). Who put me here? – crown (???). Why? – knowledge (???).
King David asked the question "Who am I?" The Bible describes him as "reddish with beautiful eyes and goodly appearance."

Each of us has a soul-root. Ultimately, we all descend from Adam, and as such we each are rooted in one of his (spiritual) limbs. The soul of Adam is the origin of the middle line of the Tree of Life. His first two sons, Cain and Abel, represent the two primary branches of his soul, the left branch and the right branch, respectively. Later in history, the two twins, Esau (from the root of Cain) and Jacob (from the root of Abel), correspond to the archetypal souls of the left and the right.

The word "reddish" (??????) appears only twice in the Bible, first describing Esau at birth ("The first one came out reddish"; he was later named Edom, "red one") and thereafter describing David, when he first appears in the Biblical narration of his anointment by the prophet Samuel.

The sages relate that when Samuel first saw the reddish youth brought before him, he was taken aback in fear lest he resemble Esau, a shedder of blood. But God told him, albeit he is reddish he will only shed blood in war to protect the Jewish People and sanctify the Name of God – indeed he is reddish (for a king must possess an affinity to red, the color of might, embodied in the blood) but with (not and, as the normal syntax of the phrase would suggest) beautiful eyes, i.e., with a beautiful, Torah-correct sense of judgment (based upon the teachings of the Sanhedrin, the Supreme Court of Israel, the "eyes" of the congregation).

The gematria of "reddish" (??????) is equal to that of the question "Who am I" (?? ???, 111). Also, the first three letters of the word (its grammatical root) spell Adam, ???, the first man and all-inclusive soul-root of mankind. In Kabbalah, the three letters of Adam stand for Adam David Moshiach.

David knew that he was reddish and asked himself the question "Who am I?" Am I (from) Esau, God forbid?! The story of his life is the answer to his question. God sent you to the world in order to rectify and elevate the Divine sparks trapped in the soul-root of Esau. But from the outset there is a great, essential difference between him and you. He "lives by the sword." He enjoys killing. But not you! You use your innate attribute of might (your innate reddishness) only to do justice and bring peace. You long for the day that the swords will be beaten into plowshares. You are the perfect blend (the middle – "… and goodly appearance") of left ("reddish") and right ("… with beautiful eyes"). That's who you are.

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