{"id":1294,"date":"2012-07-16T16:47:52","date_gmt":"2012-07-16T20:47:52","guid":{"rendered":"http:\/\/aharon.varady.net\/omphalos\/?p=1294"},"modified":"2014-04-12T17:08:41","modified_gmt":"2014-04-13T00:08:41","slug":"more-on-the-sia%e1%b8%a5-of-sua%e1%b8%a5-numinous-conversations-of-trees-and-other-vegetation","status":"publish","type":"post","link":"https:\/\/aharon.varady.net\/omphalos\/2012\/07\/more-on-the-sia%e1%b8%a5-of-sua%e1%b8%a5-numinous-conversations-of-trees-and-other-vegetation","title":{"rendered":"More on the sia\u1e25 of sua\u1e25: numinous conversations of trees and other vegetation"},"content":{"rendered":"

While working on some curriculum for the Teva Learning Alliance<\/a> this summer, I was introduced to the Tseno Ureno<\/em>, an amazing medieval commentary on the Torah by Rabbi Yaakov ben Yits\u1e25ak Ashkenazi (1550-1625). Here’s Rabbi Yaakov Ashkenazi on Deuteronomy 20:19 — \u05db\u05b4\u05bc\u05a4\u05d9 \u05d4\u05b8\u05bd\u05d0\u05b8\u05d3\u05b8\u05dd\u0599 \u05e2\u05b5\u05a3\u05e5 \u05d4\u05b7\u05e9\u05b8\u05bc\u05c2\u05d3\u05b6\u0594\u05d4<\/span>. This is the verse from which the mitzvah of bal tash\u1e25it<\/em> is derived and directly gives voice to the Jewish value of Lo Tash\u1e25it<\/em> — not destroying. He writes, <\/p>\n

\n“[The Torah compares humans to trees] because, like humans, trees have the power to grow. And as humans have children, so trees bear fruit. And when a human is hurt, cries of pain are heard throughout the world, so when a tree is chopped down, its cries are heard throughout the world.”
\nfrom Tseno Ur’eno<\/a> (258b<\/a>).\n<\/p><\/blockquote>\n

Here’s the passage from the Tseno Ureno<\/em> in it’s original Yiddish in the old mashkit<\/em> font.<\/p>\n

\"\"<\/a>

Yaakov ben Yits\u1e25ak Ashkenazi – Tseno Ur’eno (258b) on Deuteronomy 20:19<\/p><\/div>\n

Besides the haunting and powerful environmental imagery expressed in this commentary, it made an immediate connection for me with a story of Rebbe Na\u1e25man of Breslov which references a similar sentiment:<\/p>\n

Rebbe Na\u1e25man of Bratzlav was once traveling with his \u1e25asidim by carriage, and as it grew dark they came to an inn, where they spent the night. During the night Rebbe Na\u1e25man began to cry out loudly in his sleep, waking everyone up in the inn. Everyone came running to see what happened. When he awoke, the first thing Rebbe Na\u1e25man did was to take out a book he had brought with him. Then he closed his eyes and opened the book and pointed to a passage. And there it was written \u201cCutting down a tree before its time is like killing a soul.\u201d<\/p>\n

Then Rebbe Na\u1e25man asked the innkeeper if the walls of that inn had been built out of saplings cut down before their time. The innkeeper admitted that this was true, but how did the rabbi know?<\/p>\n

Rebbe Na\u1e25man said: \u201cAll night I dreamed I was surrounded by the bodies of those who had been murdered. I was very frightened. Now I know that it was the souls of the trees that cried out to me.\u201d (From Rebbe Na\u1e25man as retold by Howard Schwartz in Trees, Earth, and Torah: A Tu B\u2019Shvat Anthology<\/em>, ed. Ami Elon, Arthur Waskow (1998).)<\/p><\/blockquote>\n

The imagery is fantastical but the idea is present in other sources and I think opens a very interesting door into Jewish cosmology. Through what numinous mechanism is vegetation (sua\u1e25<\/em>) always in sia\u1e25<\/em> (conversation)? <\/p>\n

But first, where is the connection between conversation and vegetation even derived from? In Genesis 24:63, Yitz\u1e25ak goes out into the field in the evening awaiting Eliezer and his bride-to-be, Rivka. But the verb describing his activty in the field contains an ambiguous verbal infinitive — la-sua\u1e25<\/em>. Everyone agrees that sua\u1e25<\/em> in the verse has something to do with sia\u1e25<\/em> and thus conversation, especially in communication through one’s self via prayer and meditation, is strongly associated with vegetation. Elsewhere, Rebbe Na\u1e25man teaches,<\/p>\n

Know that when an individual prays in a field, all the plants enter the prayer. They help him and give him strength to pray. It is for this reason that prayer is called si\u1e25ah<\/em>, as in “sua\u1e25<\/em> (shrub) of the field” (Genesis 2:5) — for each shrub of the field gives him strength and assistance during his prayer. This the significance of “And Yitz\u1e25ak went out to pray (la-sua\u1e25<\/em>) in the field” (Genesis 24:63). His prayer was helped and strengthened by the field, since all the field’s plants fortified and assisted his prayer. (Likkutei Moharan<\/em> 2:11)<\/p><\/blockquote>\n

I think Rav Kook is probably also giving voice to this idea in the following quote (although the numinous conversation of vegetation is somewhat obscured in Rav Kook’s panentheist<\/a> vision of the entire material world radiating a living communication):<\/p>\n

\nFor us and for the whole world, prayer is total necessity…prayer is the ideal of all the worlds. All of being yearns for the source of its life: every blade of grass and flower, every grain of sand and clod of earth; the things which throb visibly with life and those in which life is concealed; the smallest beings in creation and the largest — all long and yearn, thirst and clamor for the precious completeness of their supreme source. And the moment comes when all these cravings are gathered up and absorbed by the Adam<\/em> (the earthling) who uplifts all of creation together in prayer, [thereby] uniting all of being within their self, and elevating everything to the source of blessing and the source of life.[1<\/a>]<\/sup>\n<\/p><\/blockquote>\n

The numinous communication of plants is described within a particularly Jewish angelology in which the angel Metatron represents the idea and praxis of communication. Mark Verman describes the relationship in his The History and Varieties of Jewish Meditation<\/em> (1997):<\/p>\n

Metatron, the Prince of the Divine Countenance and cosmic scribe, is an extremely important angel in rabbinic and he\u1e25alot (chariot) literature, the Jewish mystical writings in late antiquity. The numerical value of Metatron is 314, the same as the divine name Shaddai. In an early medieval Ashkenazic manuscript it states, “Metatron… in gematria is sua\u1e25<\/em> (meditate) for he was designated to receive prayers. This is also the gematria of ha-sadeh<\/em> [the field], for there is no prayer except in the field, as it is stated, ‘And Yitz\u1e25ak went out to la-sua\u1e25<\/em> in the field’ and si\u1e25ah<\/em> connotes prayer.” [cited by Moshe Idel, Tarbitz<\/em> 62:2 (1993) 270.]<\/p><\/blockquote>\n

The relationship between Metatron and communication also seems to be suggested in the Sefer \u1e24anokh (1 Enoch) where \u1e24anokh acts as an earthly intercessor on behalf of the fallen angels (nephilim<\/em>) pleading for forgiveness for the corruption they’ve brought upon the Earth. This story provides an explanation for why \u1e24anokh could be physically translated from that of earthly advocate to divine psychopomp associated with the very idea of communication itself. But the translation of \u1e24anokh to Metatron isn’t the only example of righteous people being associated with divine intercession, numinous communication, and vegetation. For an elaborate discussion of tzaddikim depicted metaphorically as shrubs\/trees, see the Talmud Bavli Baba Batra<\/em> 78b — “the righteous are si\u1e25in<\/em> (shrubs).” (Also see Rashi’s extensive comments in 78b, providing numerous biblical references.) <\/p>\n

This all helps me to understand better the recommendation in the Mishneh Berurah to pray in the company of trees if one must pray outside. The Mishneh Berurah is summarizing a discussion among earlier commentators on a statement in the Shul\u1e25an Arukh (Ora\u1e25 \u1e24aim) on why one should not pray in an open field. The Shulkhan Arukh’s statement is based on an opinion of Rav Kahana at the end of Chapter 5 in the Talmud Bavli, Berachot 34b:<\/p>\n

\n\n\n\n\n
\n

\n\u05d5\u05d0\u05de\u05e8 \u05e8\u05d1\u05d9 \u05d7\u05d9\u05d9\u05d0 \u05d1\u05e8 \u05d0\u05d1\u05d0 \u05d0\u05de\u05e8 \u05e8\u05d1\u05d9 \u05d9\u05d5\u05d7\u05e0\u05df \u05d0\u05dc \u05d9\u05ea\u05e4\u05dc\u05dc \u05d0\u05d3\u05dd \u05d0\u05dc\u05d0 \u05d1\u05d1\u05d9\u05ea \u05e9\u05d9\u05e9 \u05e9\u05dd \u05d7\u05dc\u05d5\u05e0\u05d5\u05ea \u05e9\u05e0\u05d0\u05de\u05e8 (\u05d3\u05e0\u05d9\u05d0\u05dc \u05d5, \u05d9\u05d0) \u05d5\u05db\u05d5\u05d9\u05df \u05e4\u05ea\u05d9\u05d7\u05df \u05dc\u05d9\u05d4 \u05d1\u05e2\u05dc\u05d9\u05ea\u05d9\u05d4 (\u05dc\u05e7\u05d1\u05dc) [\u05e0\u05d2\u05d3] \u05d9\u05e8\u05d5\u05e9\u05dc\u05dd
\n<\/span><\/div>\n<\/td>\n
<\/td>\n\n

\nRebi \u1e24iyya bar Abba said in the name of Rebi Yo\u1e25anan: A man should not pray save in a room which has windows,[2<\/a>]<\/sup> since it says, Now his windows were open in his upper chamber towards Jerusalem<\/em>.[3<\/a>]<\/sup>\n\t<\/td>\n<\/tr>\n

\n

\n \u05d0\u05de\u05e8 \u05e8\u05d1 \u05db\u05d4\u05e0\u05d0 \u05d7\u05e6\u05d9\u05e3 \u05e2\u05dc\u05d9 \u05de\u05d0\u05df \u05d3\u05de\u05e6\u05dc\u05d9 \u05d1\u05d1\u05e7\u05ea\u05d0, \u05d5\u05d0\u05de\u05e8 \u05e8\u05d1 \u05db\u05d4\u05e0\u05d0 \u05d7\u05e6\u05d9\u05e3 \u05e2\u05dc\u05d9 \u05de\u05d0\u05df \u05d3\u05de\u05e4\u05e8\u05e9 \u05d7\u05d8\u05d0\u05d9\u05d4 \u05e9\u05e0\u05d0\u05de\u05e8 “\u05d0\u05e9\u05e8\u05d9 \u05e0\u05e9\u05d5\u05d9 \u05e4\u05e9\u05e2 \u05db\u05e1\u05d5\u05d9 \u05d7\u05d8\u05d0\u05d4” (\u05ea\u05d4\u05dc\u05d9\u05dd \u05dc\u05d1, \u05d0):\u200f
\n<\/span><\/div>\n<\/td>\n
<\/td>\n\n

\nRav Kahana said: I consider a man haughty who prays in a bigtha<\/em>. Rav Kahana also said: I consider a man haughty who openly[4<\/a>]<\/sup> recounts his transgressions, since it is said, Happy is he whose transgression is forgiven, whose transgression is covered over<\/em>.[5<\/a>]<\/sup>
\n<\/tr>\n<\/tbody>\n<\/table>\n<\/blockquote>\n

Rashi and Tosafot disagree on why Rav Kahana considers one to be haughty who prays in a bigta<\/em>. Later commentators understand a bigta<\/em> to be a level stretch of ground where wayfarers travel, either a bika’h<\/em> (valley) according to Rashi, or a sadeh<\/em> (open field) in the reading of Tosafos. Crucially, it is Tosafos that suggests the valence of Yitzchak conversing\/meditating (la-suach) in the field, explaining that Yitzchak was allowed to pray in such an open field because he was actually walking upon Har HaMoriah<\/em>. Rav Yosef Karo<\/a> in the Shul\u1e25an Arukh<\/em> (1563) takes up this meaning in his summation (\u05e9\u05d5\u05dc\u05d7\u05df \u05e2\u05e8\u05d5\u05da \u05d4\u05dc\u05db\u05d5\u05ea \u05ea\u05e4\u05dc\u05d4 \u05e1\u05d9\u05de\u05df \u05e6\u05c3\u05d4<\/span>):<\/p>\n

\n\n\n\n
\n

\n\u05dc\u05b9\u05d0 \u05d9\u05b4\u05ea\u05b0\u05e4\u05b7\u05bc\u05dc\u05b5\u05bc\u05dc \u05d1\u05b0\u05bc\u05de\u05b8\u05e7\u05d5\u05ba\u05dd \u05e4\u05b8\u05bc\u05e8\u05d5\u05bc\u05e5 \u05db\u05b0\u05bc\u05de\u05d5\u05ba \u05d1\u05b7\u05bc\u05e9\u05b8\u05bc\u05c2\u05d3\u05b6\u05d4, \u05de\u05b4\u05e4\u05b0\u05bc\u05e0\u05b5\u05d9 \u05e9\u05b6\u05c1\u05db\u05b0\u05bc\u05e9\u05b6\u05c1\u05d4\u05d5\u05bc\u05d0 \u05d1\u05b4\u05bc\u05de\u05b0\u05e7\u05d5\u05ba\u05dd \u05e6\u05b0\u05e0\u05b4\u05d9\u05e2\u05d5\u05bc\u05ea \u05d7\u05b8\u05dc\u05b8\u05d4 \u05e2\u05b8\u05dc\u05b8\u05d9\u05d5 \u05d0\u05b5\u05d9\u05de\u05b7\u05ea \u05de\u05b6\u05dc\u05b6\u05da\u05b0 \u05d5\u05b0\u05dc\u05b4\u05d1\u05bc\u05d5\u05ba \u05e0\u05b4\u05e9\u05b0\u05c1\u05d1\u05b8\u05bc\u05e8\u05c3
\n<\/span><\/div>\n<\/td>\n
<\/td>\n\n

\nOne should not pray in a maqom peirutz<\/em> (an open area), such as a field. This is because when one is in a maqom tsniut<\/em> (secluded space) the fear of the King takes hold of them and their complacency is shattered.[6<\/a>]<\/sup>
\n<\/tr>\n<\/tbody>\n<\/table>\n<\/blockquote>\n

Rav Yosef Karo’s explanation appears to differ with Tosafos. While Rashi explains that a bigta<\/em> is not a secluded space, Tosafos holds that the reason for not praying in a bigta<\/em> is because one might be interrupted and distracted by foot traffic. This position has legal ramifications since it leaves open the possibility of praying in the bigtha<\/em> so long as there is no traffic. Conversely, Rashi’s interpretation of a bigta<\/em> would suggest the problem with it is inherent in the place itself not being secluded. The difference may be in the psychogeography of the place on the person — is it busy or is it open and secluded. Rabbi Yisrael Meir Kagan<\/a> in the Mishneh Berurah (1876) will call this distinction out, and suggest the benefit cited by Rabbi Yosef Ben Meir Teomim (Pri Megadim) in praying amidst trees. \u05de\u05e9\u05e0\u05d4 \u05d1\u05e8\u05d5\u05e8\u05d4 \u05e6\u05c3\u05d4<\/span><\/p>\n

\n\n\n\n\n
\n

\n(\u05d9\u05d0) \u05d1\u05b0\u05bc\u05de\u05b8\u05e7\u05d5\u05ba\u05dd \u05e4\u05b8\u05bc\u05e8\u05d5\u05bc\u05e5. \u05d5\u05b0\u05d4\u05b4\u05e0\u05b5\u05bc\u05d4 \u05dc\u05b0\u05d7\u05b7\u05d3 \u05ea\u05b4\u05bc\u05e8\u05d5\u05bc\u05e6\u05b8\u05d0 \u05d3\u05b0\u05ea\u05d5\u05ba\u05e1\u05b8\u05e4\u05d5\u05ba\u05ea, \u05d0\u05b4\u05dd \u05d4\u05d5\u05bc\u05d0 \u05e2\u05d5\u05ba\u05de\u05b5\u05d3 \u05d1\u05b0\u05bc\u05e6\u05b7\u05d3 \u05d4\u05b7\u05d3\u05b6\u05bc\u05e8\u05b6\u05da\u05b0 \u05d1\u05b0\u05bc\u05de\u05b8\u05e7\u05d5\u05ba\u05dd \u05e9\u05b6\u05c1\u05d0\u05b5\u05d9\u05df \u05de\u05b0\u05ea\u05b0\u05d9\u05b8\u05e8\u05b5\u05d0 \u05e9\u05b6\u05c1\u05d9\u05b7\u05bc\u05e4\u05b0\u05e1\u05b4\u05d9\u05e7\u05d5\u05bc\u05d4\u05d5\u05bc \u05e2\u05d5\u05bc\u05d1\u05b0\u05e8\u05b5\u05d9 \u05d3\u05b0\u05e8\u05b8\u05db\u05b4\u05d9\u05dd, \u05e9\u05b8\u05c1\u05e8\u05b5\u05d9; \u05d0\u05b7\u05da\u05b0 \u05d1\u05b0\u05bc\u05d1\u05b5\u05d9\u05ea\u05be\u05d9\u05d5\u05ba\u05e1\u05b5\u05e3 \u05de\u05b0\u05de\u05b8\u05d0\u05b5\u05df \u05d1\u05b0\u05bc\u05d3\u05b4\u05d1\u05b0\u05e8\u05b5\u05d9\u05d4\u05b6\u05dd. \u05d5\u05b0\u05d4\u05b4\u05e0\u05b5\u05bc\u05d4 \u05d0\u05b7\u05e3 \u05e9\u05b6\u05c1\u05d4\u05b7\u05de\u05b8\u05bc\u05d2\u05b5\u05df\u05be\u05d0\u05b7\u05d1\u05b0\u05e8\u05b8\u05d4\u05b8\u05dd \u05d5\u05bc\u05e9\u05b0\u05c1\u05d0\u05b8\u05e8\u05b5\u05d9 \u05d0\u05b7\u05d7\u05b2\u05e8\u05d5\u05ba\u05e0\u05b4\u05d9\u05dd \u05de\u05b0\u05d9\u05b7\u05e9\u05b0\u05bc\u05c1\u05d1\u05b4\u05d9\u05dd \u05dc\u05b0\u05d3\u05b4\u05d1\u05b0\u05e8\u05b5\u05d9 \u05d4\u05b7\u05ea\u05bc\u05d5\u05ba\u05e1\u05b8\u05e4\u05d5\u05ba\u05ea, \u05de\u05b0\u05db\u05b8\u05bc\u05dc \u05de\u05b8\u05e7\u05d5\u05ba\u05dd \u05db\u05b8\u05bc\u05ea\u05b0\u05d1\u05d5\u05bc \u05e9\u05b6\u05c1\u05d1\u05b7\u05bc\u05d6\u05b9\u05bc\u05d4\u05b7\u05e8 \u05de\u05b7\u05e9\u05b0\u05c1\u05de\u05b7\u05e2 \u05e9\u05b6\u05c1\u05d9\u05b5\u05bc\u05e9\u05c1 \u05dc\u05b0\u05d4\u05b4\u05ea\u05b0\u05e4\u05b7\u05bc\u05dc\u05b5\u05bc\u05dc \u05d3\u05b7\u05bc\u05d5\u05b0\u05e7\u05b8\u05d0 \u05d1\u05b0\u05bc\u05d1\u05b8\u05d9\u05b4\u05ea. \u200f
\n<\/span><\/div>\n<\/td>\n
<\/td>\n\n

\nIn an open area.<\/em> Note that according to one of the explanations [given] by the Tosafos, this is permitted if one stands at the side of the road in a place where he will not be afraid that travelers will interrupt him [while he is praying]. However, the Beit Yosef<\/a> [Rav Yosef Caro<\/a>] refuses [to accept] this reasoning of theirs. Now, although the Magen Avraham<\/a> and other A\u1e25aronim reconcile the words of the Tosafos, they nevertheless write that it is implied by the Zohar that one must pray solely inside a building.\n\t<\/td>\n<\/tr>\n

\n

\n\u05d5\u05b0\u05e2\u05d5\u05ba\u05d1\u05b0\u05e8\u05b5\u05d9 \u05d3\u05b0\u05e8\u05b8\u05db\u05b4\u05d9\u05dd, \u05dc\u05b0\u05db\u05bb\u05dc\u05b5\u05bc\u05d9 \u05e2\u05b7\u05dc\u05b0\u05de\u05b8\u05d0 \u05de\u05bb\u05ea\u05b8\u05bc\u05e8\u05b4\u05d9\u05dd \u05dc\u05b0\u05d4\u05b4\u05ea\u05b0\u05e4\u05b7\u05bc\u05dc\u05b5\u05bc\u05dc \u05d1\u05bc\u05e9\u05b8\u05bc\u05c2\u05d3\u05b6\u05d4, \u05d5\u05bc\u05de\u05b4\u05db\u05b8\u05bc\u05dc \u05de\u05b8\u05e7\u05d5\u05ba\u05dd \u05db\u05bc\u05e9\u05b6\u05c1\u05d9\u05b5\u05bc\u05e9\u05c1 \u05e9\u05b8\u05c1\u05dd \u05d0\u05b4\u05d9\u05dc\u05b8\u05e0\u05d5\u05ba\u05ea, \u05d8\u05d5\u05ba\u05d1 \u05d9\u05d5\u05ba\u05ea\u05b5\u05e8 \u05e9\u05b6\u05c1\u05d9\u05b7\u05bc\u05e2\u05b2\u05de\u05d5\u05ba\u05d3 \u05e9\u05c1\u05dd \u05d1\u05b5\u05bc\u05d9\u05e0\u05b5\u05d9\u05d4\u05b6\u05dd \u05d5\u05b0\u05d9\u05b4\u05ea\u05b0\u05e4\u05b7\u05bc\u05dc\u05b5\u05bc\u05dc, \u05d0\u05b4\u05dd \u05d0\u05b5\u05d9\u05df \u05e7\u05b8\u05e9\u05b6\u05c1\u05d4 \u05e2\u05b8\u05dc\u05b8\u05d9\u05d5 \u05d0\u05b4\u05d7\u05d5\u05bc\u05e8 \u05d3\u05b7\u05bc\u05e8\u05b0\u05db\u05bc\u05d5\u05ba, \u05d3\u05b0\u05bc\u05de\u05b8\u05e7\u05d5\u05ba\u05dd \u05e6\u05b7\u05e0\u05d5\u05bc\u05e2\u05b7 \u05d4\u05d5\u05bc\u05d0 \u05e7\u05b0\u05e6\u05b8\u05ea \u05e2\u05b7\u05dc\u05be\u05d9\u05b0\u05d3\u05b5\u05d9 \u05d6\u05b6\u05d4; \u05d5\u05bc\u05db\u05b0\u05e9\u05b6\u05c1\u05d4\u05d5\u05bc\u05d0 \u05d1\u05b0\u05bc\u05d1\u05b5\u05d9\u05ea\u05d5\u05ba \u05d0\u05b5\u05d9\u05df \u05dc\u05b4\u05e1\u05b0\u05de\u05b9\u05da\u05b0 \u05e2\u05b7\u05dc \u05d6\u05b6\u05d4\u05c3
\n<\/span><\/div>\n<\/td>\n
<\/td>\n\n

\nTravelers are permitted to pray in a field according to all [authorities]. Nevertheless, when there are trees [in the field], it is preferable for them to stand there amidst [the trees] and pray, if the delay to their traveling [which this will involve] is not a hardship to them. For the area [among the trees] is partially secluded because of them. [However,] when one is at home, he should not rely on this [reasoning and consider an area which is amidst trees as secluded].[7<\/a>]<\/sup>
\n<\/tr>\n<\/tbody>\n<\/table>\n<\/blockquote>\n

In his Pri Megadim: Mishbetzot Zahav<\/em>, Rabbi Yoseph ben Meir Teomim<\/a> (1771) cites the Ba\u1e25 — Rabbi Yoel ben Shmuel Sirkis<\/a> — as the source for the idea of praying amidst trees as a preferable maqom tsnua<\/em>, when one is in an open field or valley. The position of Tosafos — that the problem with the bigtha<\/em> is foot traffic — is referred to as teirutz<\/em> (position) #2. Tosafos is taking into regard Rebi Yose’s story in Bavli Berachos 3a, in which he explains in the name of Eliyahu HaNavi why praying on the road is preferable to praying in a ruin. Teirutz<\/em> #1 reflects Rashi’s position of the bigtha<\/em> not being secluded, a maqom tsnua<\/em>. \u05d0\u05d5\u05e8\u05d7 \u05d7\u05d9\u05d9\u05dd \u05d4\u05dc\u05db\u05d5\u05ea \u05e7\u05f4\u05e9
\n\u05e4\u05e8\u05d9 \u05de\u05d2\u05d9\u05d3\u05d9\u05dd\u05c3 \u05de\u05e9\u05d1\u05e6\u05d5\u05ea \u05d6\u05d4\u05d1 \u05e6\u05c3\u05d4<\/span><\/p>\n

\n

\n(\u05d1) \u05d1\u05de\u05e7\u05d5\u05dd.<\/strong>
\n\u05e2\u05d9\u05d9\u05df \u05d8\u05f4\u05d6. \u05d5\u05dc\u05ea\u05d9\u05e8\u05d5\u05e5 \u05d4\u05d1\u05f3 \u05e7\u05d5\u05dc\u05d0 \u05d1\u05d1\u05e7\u05e2\u05d4 \u05e9\u05d0\u05d9\u05df \u05de\u05e6\u05d5\u05d9\u05df \u05d1\u05e0\u05d9 \u05d0\u05d3\u05dd \u05e9\u05e8\u05d9, \u05d5\u05dc\u05ea\u05d9\u05e8\u05d5\u05e5 \u05d0\u05f3 \u05d3\u05d5\u05d5\u05e7\u05d0 \u05d1\u05de\u05e7\u05d5\u05dd \u05e6\u05e0\u05d9\u05e2\u05d5\u05ea \u05e9\u05d9\u05d4\u05d0 \u05dc\u05d1\u05d5 \u05e0\u05db\u05e0\u05e2 \u05e2\u05d9\u05d9\u05df \u05d1\u05f4\u05d7 [\u05e4\u05d0, \u05d1 \u05d3\u05f4\u05d4 \u05d5\u05dc\u05d0 \u05d9\u05ea\u05e4\u05dc\u05dc], \u05d5\u05db\u05ea\u05d1 \u05e2\u05d5\u05d3 \u05d3\u05d5\u05d9\u05e6\u05d0 \u05d9\u05e6\u05d7\u05e7 “\u05dc\u05e9\u05d5\u05d7” \u05d5\u05dc\u05d0 \u05db\u05ea\u05d9\u05d1 \u05d1\u05dc\u05e9\u05d5\u05df \u05d0\u05d7\u05e8 \u05dc\u05d5\u05de\u05e8 \u05e9\u05d4\u05d7\u05d1\u05d9\u05d0 \u05e2\u05e6\u05de\u05d5 \u05ea\u05d7\u05ea \u05d0\u05d7\u05d3 \u05d4\u05e9\u05d9\u05d7\u05d9\u05dd, \u05d5\u05dc\u05e4\u05d9 \u05d6\u05d4 \u05d1\u05d3\u05e8\u05da \u05db\u05e9\u05d9\u05e9 \u05d9\u05e2\u05e8 \u05d9\u05e2\u05de\u05d5\u05d3 \u05e9\u05dd \u05d5\u05d9\u05ea\u05e4\u05dc\u05dc, \u05d0\u05dd \u05d0\u05d9\u05df \u05e7\u05e9\u05d4 \u05e2\u05dc\u05d9\u05d5 \u05d0\u05d9\u05d7\u05d5\u05e8 \u05d3\u05e8\u05db\u05d5 \u05d5\u05e0\u05e7\u05e8\u05d0 \u05de\u05e7\u05d5\u05dd \u05e6\u05e0\u05d5\u05e2, \u05d5\u05de\u05d1\u05e8\u05db\u05d5\u05ea \u05d2\u05f3 \u05d0\u05f3 \u05d3\u05d0\u05de\u05e8 \u05d4\u05d9\u05d4 \u05dc\u05d4\u05ea\u05e4\u05dc\u05dc \u05d1\u05d3\u05e8\u05da \u05d5\u05d4\u05e9\u05d9\u05d1 \u05de\u05ea\u05d9\u05e8\u05d0 \u05e9\u05dc\u05d0 \u05d9\u05e4\u05e1\u05d9\u05e7\u05d5 \u05e2\u05d5\u05d1\u05e8\u05d9 \u05d3\u05e8\u05db\u05d9\u05dd \u05d0\u05d9\u05df \u05e8\u05d0\u05d9\u05d4 \u05dc\u05ea\u05d9\u05e8\u05d5\u05e5 \u05d4\u05d1\u05f3 \u05e9\u05dc \u05ea\u05d5\u05e1\u05e4\u05d5\u05ea \u05d5\u05db\u05e4\u05d9 \u05de\u05d4 \u05e9\u05d4\u05d1\u05d9\u05df \u05d4\u05d1\u05d9\u05ea \u05d9\u05d5\u05e1\u05e3, \u05d3\u05d0\u05d9 \u05e0\u05de\u05d9 \u05dc\u05ea\u05d9\u05e8\u05d5\u05e5 \u05d0\u05f3 \u05d3\u05de\u05e7\u05d5\u05dd \u05e6\u05e0\u05d5\u05e2 \u05d1\u05e2\u05d9\u05e0\u05df, \u05d0\u05e4\u05d9\u05dc\u05d5 \u05d4\u05db\u05d9 \u05de\u05d3\u05d0\u05e2\u05de\u05e8 \u05dc\u05d9\u05d4 \u05d0\u05dc\u05d9\u05d4\u05d5 \u05d6\u05f4\u05dc \u05d4\u05d9\u05d4 \u05dc\u05d4\u05ea\u05e4\u05dc\u05dc \u05d1\u05d3\u05e8\u05da \u05d8\u05d5\u05d1 \u05d9\u05d5\u05ea\u05e8 \u05de\u05dc\u05db\u05e0\u05d5\u05e1 \u05dc\u05d7\u05d5\u05e8\u05d1\u05d4, \u05d1\u05d4\u05db\u05e8\u05d7 \u05d4\u05e9\u05d9\u05d1 \u05dc\u05d5 \u05d3\u05de\u05ea\u05d9\u05e8\u05d0 [\u05de]\u05e2\u05d5\u05d1\u05e8\u05d9 \u05d3\u05e8\u05db\u05d9\u05dd, \u05d5\u05d4\u05e9\u05d9\u05d1 \u05dc\u05d5 \u05ea\u05e4\u05d9\u05dc\u05d4 \u05e7\u05e6\u05e8\u05d4. \u05d5\u05d4\u05e0\u05d4 \u05d1\u05d9\u05ea \u05d0\u05e4\u05dc \u05d5\u05d1\u05e7\u05e2\u05d4 \u05dc\u05db\u05d0\u05d5\u05e8\u05d4 \u05e9\u05e0\u05d9\u05d4\u05dd \u05e9\u05d5\u05d9\u05df \u05de\u05d8\u05e2\u05dd \u05d4\u05db\u05e0\u05e2\u05d4, \u05d5\u05d6\u05d4 \u05d0\u05d9\u05e0\u05d5 \u05d3\u05d1\u05e7\u05e2\u05d4 \u05d7\u05e6\u05d5\u05e3 \u05de\u05e7\u05e8\u05d9, \u05e9\u05d0\u05d9\u05df \u05e0\u05db\u05e0\u05e2 \u05dc\u05d4\u05e1\u05ea\u05e8 \u05de\u05e4\u05e0\u05d9 \u05d1\u05d5\u05e8\u05d0\u05d5 \u05d0\u05e3 \u05e2\u05dc \u05d2\u05d1 \u05d3\u05d0\u05dd \u05d9\u05e1\u05ea\u05e8 \u05d0\u05d9\u05e9 \u05d1\u05de\u05e1\u05ea\u05e8\u05d9\u05dd \u05db\u05d5\u05f3 [\u05d9\u05e8\u05de\u05d9\u05d4 \u05db\u05d2, \u05db\u05d3] \u05e2\u05d9\u05d9\u05df \u05e0\u05d7\u05dc\u05ea \u05e6\u05d1\u05d9 [\u05e2\u05d8\u05e8\u05ea \u05e6\u05d1\u05d9 \u05e1\u05f4\u05e7 \u05d7], (\u05de\u05d4 \u05e9\u05db\u05ea\u05d1 \u05d1\u05d7\u05dc\u05d5\u05e0\u05d5\u05ea \u05e9\u05d9\u05d4\u05d0 \u05dc\u05d1\u05d5 \u05e0\u05db\u05e0\u05e2 \u05db\u05e9\u05de\u05e1\u05ea\u05db\u05dc \u05dc\u05e9\u05de\u05d9\u05dd, \u05dc\u05d4\u05de\u05d7\u05d1\u05e8 \u05d0\u05d9\u05df \u05e6\u05e8\u05d9\u05da \u05dc\u05e7\u05d1\u05dc \u05d9\u05e8\u05d5\u05e9\u05dc\u05d9\u05dd), \u05d5\u05d0\u05d9\u05e0\u05d9 \u05d9\u05d5\u05d3\u05e2 \u05dc\u05de\u05d4 \u05d4\u05e9\u05de\u05d9\u05d8 \u05d4\u05de\u05d7\u05d1\u05e8 \u05d3\u05d7\u05e6\u05d9\u05e3 \u05de\u05d0\u05df \u05d3\u05de\u05e6\u05dc\u05d9 \u05d1\u05d1\u05e7\u05ea\u05d0. \u05d5\u05e1\u05d5\u05de\u05d0 \u05d0\u05d9\u05df \u05e0\u05e4\u05e7\u05d0 \u05de\u05d9\u05e0\u05d4 \u05dc\u05d5 \u05d1\u05d9\u05ea \u05d0\u05e4\u05dc, \u05d0\u05d5 \u05d7\u05dc\u05d5\u05df \u05e9\u05dc\u05d0 \u05e0\u05d2\u05d3 \u05d4\u05de\u05d6\u05e8\u05d7, \u05d0\u05d1\u05dc \u05d1\u05e7\u05e2\u05d4 \u05d5\u05d1\u05d9\u05ea \u05d0\u05e4\u05dc \u05d2\u05dd \u05dc\u05e1\u05d5\u05de\u05d0 \u05d8\u05d5\u05d1 \u05d1\u05de\u05e7\u05d5\u05dd \u05e6\u05e0\u05d9\u05e2\u05d5\u05ea. \u05d1\u05dc\u05d9\u05dc \u05d9\u05d5\u05dd \u05d4\u05db\u05d9\u05e4\u05d5\u05e8\u05d9\u05dd \u05ea\u05e4\u05dc\u05ea \u05e2\u05e8\u05d1\u05d9\u05ea \u05d0\u05d9\u05df \u05dc\u05e1\u05d2\u05d5\u05e8 \u05d4\u05d7\u05dc\u05d5\u05e0\u05d5\u05ea \u05d1\u05d1\u05d9\u05ea \u05d4\u05db\u05e0\u05e1\u05ea \u05d1\u05d3\u05e4\u05d9\u05df \u05de\u05d8\u05e2\u05dd \u05dc\u05e7\u05d1\u05dc \u05d9\u05e8\u05d5\u05e9\u05dc\u05d9\u05dd :\u200f\n<\/p><\/blockquote>\n

In his Bayit \u1e24adash<\/em> (circa 1631-40), Rabbi Yoel Sirkis (aka, the Ba\u1e25) raises the possibility that a bigtha<\/em> might actually refers to something besides a valley or an open field. A bigtha<\/em> may instead be a small house or hut without windows. (In my mind, this could describe a certain kind of roadside shrine expressly built for pilgrim travelers.) This would also make sense in the context of the discussion in the Talmud Berakhot 34b referring to the importance of praying with window openings where one can see the sky. One shouldn’t be completely exposed or completely isolated.[8<\/a>]<\/sup> Rather, an in between space is optimal. This is suggested in Yits\u1e25ak conversing la-suach<\/em>, amidst vegetation and trees — concealed in a maqom tsnua<\/em> that is simlutaneously outside, open, vegetative, and secluded. Here’s the \u05d1\u05d9\u05ea \u05d7\u05d3\u05e9<\/span> on \u05d0\u05d5\u05e8\u05d7 \u05d7\u05d9\u05d9\u05dd<\/a> \u05e6\u05c3\u05d4<\/span> —<\/p>\n

\n

\n\u05d5\u05dc\u05d0 \u05d9\u05ea\u05e4\u05dc\u05dc \u05d1\u05de\u05e7\u05d5\u05dd \u05e4\u05e8\u05d5\u05e5 \u05db\u05de\u05d5 \u05d1\u05e9\u05d3\u05d4 \u05d3\u05d0\u05de\u05e8 \u05e8\u05d1\u05d0 \u05d7\u05e6\u05d9\u05e3 \u05e2\u05dc\u05d9 \u05de\u05e2\u05df \u05d3\u05de\u05e6\u05dc\u05d9 \u05d1\u05d1\u05e7\u05ea\u05d0 \u05e4\u05d9\u05e8\u05d5\u05e9 \u05d1\u05d1\u05e7\u05e2\u05d4\u05c3<\/strong>
\n\u05d5\u05e0\u05e8\u05d0\u05d4 \u05e2\u05d5\u05d3 \u05dc\u05d7\u05e8\u05e5 \u05e7\u05d5\u05e9\u05d9\u05d9\u05ea \u05d4\u05ea\u05d5\u05e1\u05e4\u05d5\u05ea \u05d3\u05d9\u05e6\u05d7\u05e7 \u05dc\u05d0 \u05d4\u05d9\u05d4 \u05de\u05ea\u05e4\u05dc\u05dc \u05d1\u05de\u05e7\u05d5\u05dd \u05e4\u05e8\u05d5\u05e5 \u05d0\u05dc\u05d0 \u05d1\u05d9\u05df \u05d4\u05d0\u05d9\u05dc\u05e0\u05d5\u05ea \u05d4\u05d9\u05d4 \u05de\u05ea\u05e4\u05dc\u05dc \u05d5\u05d6\u05d4\u05d5 \u05e9\u05d0\u05de\u05e8 \u05d4\u05db\u05ea\u05d5\u05d1 \u05dc\u05e9\u05d5\u05d7 \u05d5\u05dc\u05d0 \u05d0\u05de\u05e8 \u05dc\u05d4\u05ea\u05e4\u05dc\u05dc \u05dc\u05e9\u05d5\u05df \u05d4\u05de\u05d9\u05d5\u05d7\u05d3 \u05dc\u05ea\u05e4\u05d9\u05dc\u05d4 \u05d0\u05dc\u05d0 \u05d0\u05de\u05e8 \u05dc\u05e9\u05d5\u05d7 \u05d3\u05de\u05e9\u05de\u05e2 \u05e0\u05de\u05d9 \u05e9\u05d4\u05ea\u05e4\u05dc\u05dc \u05d1\u05d9\u05df \u05d4\u05e9\u05d9\u05d7\u05d9\u05dd \u05de\u05e1\u05ea\u05ea\u05e8 \u05d1\u05d9\u05e0\u05d9\u05d4\u05dd \u05d1\u05e9\u05e2\u05ea \u05ea\u05e4\u05d9\u05dc\u05d4\u05c3<\/p>\n

\u05d5\u05de\u05f4\u05e9
\n\u05e8\u05d1\u05d9\u05e0\u05d5 \u05d1\u05d1\u05e7\u05ea\u05d4 \u05e4\u05d9\u05e8\u05d5\u05e9 \u05d1\u05d1\u05e7\u05e2\u05d4.\u200f<\/strong>
\n\u05e0\u05e8\u05e2\u05d4 \u05d3\u05dc\u05e4\u05d9 \u05d3\u05d1\u05e4\u05e8\u05e7 \u05e0\u05e2\u05e8\u05d4 (\u05db\u05ea\u05d5\u05d1\u05d5\u05ea \u05e0\u05d3.) \u05e7\u05e2\u05de\u05e8 \u05ea\u05dc\u05de\u05d5\u05d3\u05d4 \u05e2\u05dc \u05d4\u05e0\u05d0\u05d9 \u05db\u05ea\u05d5\u05d1\u05d4 \u05d0\u05ea \u05ea\u05d4\u05d0 \u05d9\u05ea\u05d1\u05d0 \u05d1\u05d1\u05d9\u05ea\u05d9 \u05d5\u05db\u05d5\u05f3 \u05d1\u05d1\u05d9\u05ea\u05d9 \u05d5\u05dc\u05d0 \u05d1\u05d1\u05e7\u05ea\u05d0 \u05d3\u05e4\u05d9\u05e8\u05d5\u05e9\u05d5 \u05dc\u05e9\u05dd \u05d1\u05d9 \u05e2\u05e7\u05ea\u05d4 \u05db\u05dc\u05d5\u05de\u05e8 \u05d1\u05d9\u05ea \u05e7\u05d8\u05df \u05d5\u05e6\u05e8 \u05dc\u05db\u05da \u05db\u05ea\u05d1 \u05e8\u05d1\u05d9\u05e0\u05d5 \u05d3\u05db\u05d0\u05df \u05d0\u05d9\u05df \u05db\u05da \u05e4\u05d9\u05e8\u05d5\u05e9\u05d5 \u05d3\u05d5\u05d3\u05d0\u05d9 \u05d1\u05d1\u05d9 \u05e2\u05e7\u05ea\u05d0 \u05d9\u05db\u05d5\u05dc \u05dc\u05d4\u05ea\u05e4\u05dc\u05dc \u05d0\u05dd \u05d9\u05e9 \u05d1\u05d5 \u05d7\u05dc\u05d5\u05e0\u05d5\u05ea \u05d0\u05dc\u05d0 \u05e4\u05d9\u05e8\u05d5\u05e9\u05d5 \u05d1\u05d1\u05e7\u05e2\u05d4\u05c3
\n<\/span><\/div>\n<\/blockquote>\n

The maqom tsnua<\/em> of vegetation, ultimately, is what is suggested by the artificial structure of the Sukkah<\/em> — a shelter for a farmer or shepherd in what would otherwise be an open field. The sukkah is what is represented by the Mishkan<\/em> in the Midbar, and by extension, the Temple on Har Moriah<\/em>, and by further extension – synagogues — so long as they have windows by which the sky can be seen. To note, a kosher sukkah is one in which the sky can be seen and which is yet covered enough to permit a sense of seclusion (more shade than sunlight). The 14th century Italian illustration of a sukkah, captures this sense of seclusion and vegetation very well, I think:<\/p>\n

\"\"

Image: Manuscript Illustration of a Sukkah (Italy, 1374). British Library MS Or 5024 fol 70v<\/p><\/div>\n

As a matter of speculation, perhaps in contrast to a sukkah, the bigta<\/em> was a small completely enclosed sort of hut — a fortlike isolation tank that can lead one into an illusion of self-reliance. Instead of a conversation, la-suach<\/em>, one’s voice turns in on oneself leading to the illusion that they are alone. Of singular importance is that we, Bnei Adam<\/em>, remain connected and interconnected. This is a basis for our retaining, maintaining, and sustaining a mindset of compassion, empathy, and hospitality. A positive relationship between the children of the Adam and siach<\/em>, vegetation is crucial.<\/p>\n

The relationship between angels and vegetation is a matter of some concern in Bereishit Rabbah<\/em> 10:6. <\/p>\n\n\n\n
\n

\n \u05d0\u201c\u05e8 \u05e1\u05d9\u05de\u05d5\u05df \u05d0\u05d9\u05df \u05dc\u05da \u05db\u05dc \u05e2\u05e9\u05d1 \u05d5\u05e2\u05e9\u05d1, \u05e9\u05d0\u05d9\u05df \u05dc\u05d5 \u05de\u05d6\u05dc \u05d1\u05e8\u05e7\u05d9\u05e2 \u05e9\u05de\u05db\u05d4 \u05d0\u05d5\u05ea\u05d5, \u05d5\u05d0\u05d5\u05de\u05e8 \u05dc\u05d5 \u05d2\u05d3\u05dc, \u05d4\u05d4\u201c\u05d3 (\u05d0\u05d9\u05d5\u05d1 \u05dc\u05d7) \u05d4\u05d9\u05d3\u05e2\u05ea \u05d7\u05e7\u05d5\u05ea \u05e9\u05de\u05d9\u05dd \u05d0\u05dd \u05ea\u05e9\u05d9\u05dd \u05de\u05e9\u05d8\u05e8\u05d5 \u05d1\u05d0\u05e8\u05e5 \u05d5\u05d2\u05d5\u2018, \u05dc\u05e9\u05d5\u05df \u05e9\u05d5\u05d8\u05e8
\n<\/span><\/div>\n<\/td>\n
<\/td>\n\n

\nRav Simon said: Every single blade of grass has a Mazal<\/em> [lit. constellation] in the rakia<\/em> (heavenly firmament) which strikes it and says, \u2018Grow!\u2019 This is the meaning of the verse \u2018Do you know the laws of the heavens, and can you place their control [mishtar<\/em>] over the earth?\u2019 (Iyov 38:33) Mishtar<\/em> is an expression of shoteir<\/em> [meaning, an enforcing officer].) (Bereishit Rabbah, 10:6 (translation by Rabbi Mordechai Torczyner)
\n<\/tr>\n<\/tbody>\n<\/table>\n

The relationship between angels and vegetation is mechanical, bureaucratic, and without empathy. This commanding role of angels in the cosmology of Judaism in late antiquity suggests another understanding of Genesis 2:15, namely that the earthling (ha-adam<\/em>) was placed in Gan Eden to cultivate a different, more compassionate sort of relationship than that which would normally be executed by the initial generation of angels (before humans like \u1e24anokh were translated into angelic powers). <\/p>\n\n\n\n
\n

\n\u05d5\u05b7\u05d9\u05b4\u05bc\u05e7\u05b7\u05bc\u059b\u05d7 \u05d9\u05b0\u05d4\u05d5\u05b8\u05a5\u05d4 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u0596\u05d9\u05dd \u05d0\u05b6\u05ea\u05be\u05d4\u05b8\u05bd\u05d0\u05b8\u05d3\u05b8\u0591\u05dd \u05d5\u05b7\u05d9\u05b7\u05bc\u05e0\u05b4\u05bc\u05d7\u05b5\u05a3\u05d4\u05d5\u05bc \u05d1\u05b0\u05d2\u05b7\u05df\u05be\u05e2\u05b5\u0594\u05d3\u05b6\u05df \u05dc\u05b0\u05e2\u05b8\u05d1\u05b0\u05d3\u05b8\u0596\u05d4\u05bc \u05d5\u05bc\u05dc\u05b0\u05e9\u05b8\u05c1\u05de\u05b0\u05e8\u05b8\u05bd\u05d4\u05bc\u05c3
\n<\/span><\/div>\n<\/td>\n
<\/td>\n\n

\nAnd \u05d9\u05b0\u05d4\u05d5\u05b8\u05a5\u05d4 \u05d0\u05b1\u05dc\u05b9\u05d4\u05b4\u0596\u05d9\u05dd<\/span> placed the Earthling in the Garden of Eden to cultivate and to protect it (l’ovdah ul’shomrah<\/em>). (Bereishit 2:15)
\n<\/tr>\n<\/tbody>\n<\/table>\n

Given the Adam\/Earthling’s reliance on vegetation for food (per the command in the very next verse, Genesis 2:16, and Genesis 1:29 to only eat vegetation), such a close and caring relationship is understandable. Angels don’t need to eat. Those angels who later in Genesis chapter 5 and 6 do descend to earth are described as seeing and taking. In the Midrash of Shemhazai and Azael<\/a> (in the Yalkut Shemoni), Sefer Yuvalim (Jubilees) and Hanokh (I Enoch) are corrupting the earth with a predatory nature in the service of their unquenchable divine appetites. They perceive the natural world merely as a resource for consumption. (I think this is an ancient projection of human nature onto that of beings so separated by their class privilege that they no longer recognize the importance of preserving sustainability at the expense of appetite.) Which brings me back to the mitzvah of lo tash\u1e25it<\/em> (not destroying) and bal tash\u1e25it<\/em> — not wasting, that is expressed with the command in Deuteronomy 20:19 not to cut down the trees of the field during a time of siege. We can act like bnei-Adam, compassionate, gentle earthlings, taking responsibility for keeping our appetites plant-based and sustainable, living in harmony with our fellow shrubs, each one a tzaddik, ensuring they have no cause to cry out, and thereby avoiding bringing a nightmare upon the world.<\/p>\n

  1. Ha-Rav Isaac ha-Cohen Kook z”l, Olat Re’ayah<\/em>, vol 1, p. 13.cf. Y. Morial, “Prayer in the Philosophy of ha-Rav Kook,” Be-‘Oro (Jerusalem: 1986), p. 49. Translation remixed between Binyamin Ish Shalom in Rav Avraham Itzhak HaCohen Kook: Between Rationalism and Mysticism<\/em> (1992), p.149, and Lawrence A. Hoffman citing Contemporary Jewish Thought: A Reader<\/em> (Washington, DC: B’nai Brith Department of Adult Jewish Education, 1963) p.106. I translate the Adam<\/em> as the earthling.[↩<\/a>]<\/span><\/li>
  2. Rashi: so that he should have a view of the sky[↩<\/a>]<\/span><\/li>
  3. Daniel 6:11[↩<\/a>]<\/span><\/li>
  4. as though unashamed[↩<\/a>]<\/span><\/li>
  5. Psalms 32:1.[↩<\/a>]<\/span><\/li>
  6. Or more literally, “their Libo<\/em>, heart, nishbar<\/em>, is broken.”[↩<\/a>]<\/span><\/li>
  7. The Mishnah Berurah here cites the Pri Megadim.[↩<\/a>]<\/span><\/li>
  8. The discussion following this rule in the Shul\u1e25an Arukh follows directly to Berakhot 3a — the danger of praying in ruins. The \u1e25urban<\/em> (the ruin of the Temple) provides an amazing example in that story since it is also the mytho-historic space within which Yits\u1e25ak wandered la-sua\u1e25<\/em>. In this formulation, the spectrum of permitted and forbidden spaces to pray begins and ends with the open space above Har HaMoriah.[↩<\/a>]<\/span><\/li><\/ol>","protected":false},"excerpt":{"rendered":"

    While working on some curriculum for the Teva Learning Alliance this summer, I was introduced to the Tseno Ureno, an amazing medieval commentary on the Torah by Rabbi Yaakov ben Yits\u1e25ak Ashkenazi (1550-1625). Here’s Rabbi Yaakov Ashkenazi on Deuteronomy 20:19 — \u05db\u05b4\u05bc\u05a4\u05d9 \u05d4\u05b8\u05bd\u05d0\u05b8\u05d3\u05b8\u05dd\u0599 \u05e2\u05b5\u05a3\u05e5 \u05d4\u05b7\u05e9\u05b8\u05bc\u05c2\u05d3\u05b6\u0594\u05d4. This is the verse from which the mitzvah of bal . . . → Continue reading: More on the sia\u1e25 of sua\u1e25: numinous conversations of trees and other vegetation<\/a><\/span><\/p>\n","protected":false},"author":1,"featured_media":1720,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"jetpack_post_was_ever_published":false,"footnotes":""},"categories":[21,2],"tags":[30,175,176,177,178,179,180,181],"class_list":["post-1294","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-mythology","category-yiddishkeit","tag-environment","tag-breslov","tag-yiddish","tag-parshanut","tag-trees","tag-bal-tashit","tag-lo-tashit","tag-jewish-education","odd"],"yoast_head":"\nMore on the sia\u1e25 of sua\u1e25: numinous conversations of trees and other vegetation • Aharon's Omphalos<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/aharon.varady.net\/omphalos\/2012\/07\/more-on-the-sia\u1e25-of-sua\u1e25-numinous-conversations-of-trees-and-other-vegetation\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"More on the sia\u1e25 of sua\u1e25: numinous conversations of trees and other vegetation • Aharon's Omphalos\" \/>\n<meta property=\"og:description\" content=\"While working on some curriculum for the Teva Learning Alliance this summer, I was introduced to the Tseno Ureno, an amazing medieval commentary on the Torah by Rabbi Yaakov ben Yits\u1e25ak Ashkenazi (1550-1625). Here’s Rabbi Yaakov Ashkenazi on Deuteronomy 20:19 — \u05db\u05b4\u05bc\u05a4\u05d9 \u05d4\u05b8\u05bd\u05d0\u05b8\u05d3\u05b8\u05dd\u0599 \u05e2\u05b5\u05a3\u05e5 \u05d4\u05b7\u05e9\u05b8\u05bc\u05c2\u05d3\u05b6\u0594\u05d4. 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Varady","image":{"@type":"ImageObject","inLanguage":"en-US","@id":"https:\/\/aharon.varady.net\/omphalos\/#\/schema\/person\/image\/","url":"https:\/\/aharon.varady.net\/omphalos\/wp-content\/uploads\/2023\/06\/Aharon-Varady.jpg","contentUrl":"https:\/\/aharon.varady.net\/omphalos\/wp-content\/uploads\/2023\/06\/Aharon-Varady.jpg","width":1061,"height":1062,"caption":"Aharon N. Varady"},"logo":{"@id":"https:\/\/aharon.varady.net\/omphalos\/#\/schema\/person\/image\/"},"description":"Aharon's Omphalos is the hobbit hole of Aharon Varady, founding director of the Open Siddur Project. He is a community planner and environmental educator working to improve stewardship of the Public Domain, be it the physical and natural commons of urban park systems or the creative and cultural commons of libraries and museums. His advocacy for open-source strategies in the Jewish community has been written about in the Atlantic Magazine, the Yiddish Forverts, Tablet, and Haaretz. He is particularly interested in pedagogies for advancing ecological wisdom, developing creative and emotional intelligence, and realizing effective theurgical praxes. He welcomes your comments, personal messages, and kind words. 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Varady","date":"May 18, 2016","format":false,"excerpt":"I was incredibly honored to have been invited by the Jewish Federation of Cincinnati to speak this evening at their 120th Annual Meeting. 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This year I was privileged to write an essay for the Sova Project, a project that is considering the structures and processes of a sustainable society through the\u2026","rel":"","context":"In "Judaica"","block_context":{"text":"Judaica","link":"https:\/\/aharon.varady.net\/omphalos\/category\/yiddishkeit"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/aharon.varady.net\/omphalos\/wp-content\/uploads\/2013\/10\/100_4062.jpg?resize=350%2C200&ssl=1","width":350,"height":200,"srcset":"https:\/\/i0.wp.com\/aharon.varady.net\/omphalos\/wp-content\/uploads\/2013\/10\/100_4062.jpg?resize=350%2C200&ssl=1 1x, https:\/\/i0.wp.com\/aharon.varady.net\/omphalos\/wp-content\/uploads\/2013\/10\/100_4062.jpg?resize=525%2C300&ssl=1 1.5x, https:\/\/i0.wp.com\/aharon.varady.net\/omphalos\/wp-content\/uploads\/2013\/10\/100_4062.jpg?resize=700%2C400&ssl=1 2x, https:\/\/i0.wp.com\/aharon.varady.net\/omphalos\/wp-content\/uploads\/2013\/10\/100_4062.jpg?resize=1050%2C600&ssl=1 3x, https:\/\/i0.wp.com\/aharon.varady.net\/omphalos\/wp-content\/uploads\/2013\/10\/100_4062.jpg?resize=1400%2C800&ssl=1 4x"},"classes":[]},{"id":2725,"url":"https:\/\/aharon.varady.net\/omphalos\/2017\/04\/on-the-meaning-of-mimouna","url_meta":{"origin":1294,"position":4},"title":"On the Meaning of Mimouna","author":"Aharon N. Varady","date":"April 14, 2017","format":false,"excerpt":"In 2007, Dr. Yigal Bin-Nun wrote a provocative article in Haaretz \u05d4\u05d0\u05e8\u05e5 on the origins of the Moroccan Jewish post-Passover festival of Mimouna. In the article, Bin-Nun speculates that Mimouna was a Judaized festival originally derived from local customs celebrating gods of Fortune. 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Varady","date":"July 24, 2012","format":false,"excerpt":"One of the most delightful things I learned about Judaism growing up was that rabbinic Judaism had not one, but four new year holidays (according to the Mishnah Seder Moed 1:1). There's the well known and widely celebrated Rosh Hashanah La'Olam -- for the World -- an annual commitment to\u2026","rel":"","context":"In "Judaica"","block_context":{"text":"Judaica","link":"https:\/\/aharon.varady.net\/omphalos\/category\/yiddishkeit"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/aharon.varady.net\/omphalos\/wp-content\/uploads\/2012\/07\/602580_259428937501712_1846778416_n.jpg?resize=350%2C200&ssl=1","width":350,"height":200,"srcset":"https:\/\/i0.wp.com\/aharon.varady.net\/omphalos\/wp-content\/uploads\/2012\/07\/602580_259428937501712_1846778416_n.jpg?resize=350%2C200&ssl=1 1x, https:\/\/i0.wp.com\/aharon.varady.net\/omphalos\/wp-content\/uploads\/2012\/07\/602580_259428937501712_1846778416_n.jpg?resize=525%2C300&ssl=1 1.5x"},"classes":[]}],"_links":{"self":[{"href":"https:\/\/aharon.varady.net\/omphalos\/wp-json\/wp\/v2\/posts\/1294","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/aharon.varady.net\/omphalos\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/aharon.varady.net\/omphalos\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/aharon.varady.net\/omphalos\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/aharon.varady.net\/omphalos\/wp-json\/wp\/v2\/comments?post=1294"}],"version-history":[{"count":38,"href":"https:\/\/aharon.varady.net\/omphalos\/wp-json\/wp\/v2\/posts\/1294\/revisions"}],"predecessor-version":[{"id":1721,"href":"https:\/\/aharon.varady.net\/omphalos\/wp-json\/wp\/v2\/posts\/1294\/revisions\/1721"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/aharon.varady.net\/omphalos\/wp-json\/wp\/v2\/media\/1720"}],"wp:attachment":[{"href":"https:\/\/aharon.varady.net\/omphalos\/wp-json\/wp\/v2\/media?parent=1294"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/aharon.varady.net\/omphalos\/wp-json\/wp\/v2\/categories?post=1294"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/aharon.varady.net\/omphalos\/wp-json\/wp\/v2\/tags?post=1294"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}