By Barry Rosenblatt, March 8, 2025
A few weeks ago, Bill Seligman drashed on Pharoh’s closed heart. I asked him at Kiddush whether he had considered how to open the heart, and he suggested that would make a good drash, so here I am. I want to devote this drash to memory of my Mom (Miriyam bat Haim Hersh v’ Chaya Dvorah), whose yartzeit was two weeks ago, which begins now the 30th year of her passingWhat is opening the heart/פתח הלב? The “lev” (or heart) is often viewed as the seat of emotions, thoughts, and intentions. It represents the core of a person’s being, encompassing feelings, desires, and moral inclinations. For example, in Deuteronomy 6:5, the Shema instructs, “You shall love the Lord your God with all your heart, with all your soul, and with all your might,” emphasizing total devotion and love for God from the innermost part of oneself. “וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ.” “Ve’ahavta et Adonai Elohecha bechol-levavecha u’vechol-nafshecha u’vechol-me’odecha.” In the torah portion tetzaveh that we read today, the priestly garments, particularly the breastplate, worn by the High Priest, contained the names of the twelve tribes of Israel. This represents the idea of carrying the entire nation close to the heart. The act of preparing the special oil for the menorah also highlights the need for inner purity and devotion, further opening one’s heart to divine service. “Yirat hashamayim” (יראת שמים), “fear of Heaven” or “reverence for Heaven”. Yirat requires an open heart, less so in the sense of emotion, than about cultivating a mindset of receptivity, and humility, and a willingness to connect. Zohar also posits that God’s action is ready once we commit our step first. In Zohar Bereshit A, Chapter 47: This chapter delves into the story of Adam and Eve and the Tree of Knowledge of Good and Evil, emphasizing the power of consciousness and the nature of reality and illusion. It explains how our perception shapes our reality: If we look for evil, we will find it, but if we look for good, we will find that instead. The detailed instructions for the garments and the consecration rituals evoke a sense of awe and reverence for the sacred service. The splendor and intricacy of the High Priest’s attire, combined with the meticulous rituals, emphasize the profound respect and honor due to God. This meticulousness inspires a deep sense of awe, reminding us of the majesty and sanctity of divine worship. In essence, Parshat Tetzaveh encourages us to approach our spiritual practice with an open heart, filled with compassion and connection to others, and with a sense of awe, acknowledging the grandeur and sanctity of divine service. * Awe can inspire a sense of humility, reminding us of the vastness and mystery of the universe. This humility can make us more open to learning, growth, and new experiences. * When we are in Awe, we are more likely to let go of our preconceived notions and be receptive to new ideas and perspectives. This openness can lead to personal transformation and a deeper understanding of ourselves and the world around us. * Awe is often associated with positive emotions such as joy, wonder, and amazement. These emotions can have a positive impact on our physical and mental well-being, promoting relaxation, reducing stress, and fostering a sense of happiness. * When we experience positive emotions, our hearts tend to open more easily, allowing us to connect with others and experience the world with greater joy and appreciation. * Awe-inspiring experiences can broaden our horizons and expand our understanding of the world. By encountering something that transcends our everyday experiences, we can gain new insights and perspectives that can enrich our lives. * The process of repentance (Teshuvah) involves honestly assessing our actions and recognizing where we have fallen short. This requires courage and vulnerability: Vulnerability opens the heart to self-improvement. * Prayer is a way to communicate with God: Many Jewish prayers include requests for God to “open our hearts” to Torah and to understanding. This expresses a recognition that opening one’s heart is not solely a human effort, but also requires divine assistance. It’s important to remember that opening the heart is an ongoing process that requires consistent effort and dedication. By engaging with these principles and practices, we are able to cultivate a heart that is more receptive to Torah, love, compassion, and spiritual growth. * Love is a central theme in Torah; this love requires an open heart to connect with God and other people authentically. Leviticus 19:18 commands “love your neighbor as yourself,” which implies a heart open to empathy and compassion. Allow me now to personalize these thoughts as I relate a life-changing experience close to 50 years ago. That time of my life, after many years being agnostic, I was in deep depression, while also a full professor of urban and regional planning at California State University Fresno. My mom and dad (avalei shalom) drove up from Los Angeles to help. While walking with me, my dad suggested that I visit the local synagogue. A few months later, while backpacking with a small group of friends in the mountains above Fresno, I turned back to caution the person in back of me, as I slipped on a piece of ice while traversing a narrow ledge, and I fell tumbling down about 50 feet, fortunately jack-knifing, with my sleeping bag below me, on two stones which prevented me from falling further. This was a time before cellphones, to call for emergency help. One team member hiked out to the road, got to a pay phone to call Forest Service, and eventually a rescue helicopter crew came, to lower a stretcher and take me to Yosemite hospital. I survived with only shattered lower vertebrae soft tissue (which ultimately led to a 4-1/2” loss of torso height), and a 2-month need to wear a back brace. To cut the story short, a few months later after my recovery, I returned to the spot of my fall on a solo backpack trip; I observed the ledge where I had slipped, and looked down where I had fallen; and then I hiked further to what would have been our original destination: a small lake with a dominant mountain crag above it. It was there that I belowed a full-throated scream to God, with my promise to find my way back to God. After my return to Fresno, I did something I’d never done before: Middle of the week, I think it was a Wednesday, I entered the Conservative shul, and I met Rabbi Sam Schwartz in his office. On realizing why I was there, he immediately took me into the sanctuary and onto the pulpit (my thoughts were, am I allowed to be here?), took a torah out of the aron and opened it in front of me. It was for me a baring of myself to Torah. It was a moment of profound humility, stepping off a precipice yet firmly in place. Everything I’d been through the previous months and year came forward with powerful clarity and purpose…the beginning of a new life. Kathy and I met there in that shul later that year, and Rabbi Schwartz married us the following June.
My wish for all in this kahal, and m’dinat Israel, is that each of us discover our own awe, a dropping all screens of interference between us and God’s presence, standing firm on the precipice of holiness and to each other. May this be in peace and in health. Shabbat shalom.