Chapter Six: The Way of Godliness
The Nazirite removes the blinders that keep her from seeing
the relative world from the perspective of the absolute. She abstains from
those things that feed mochin d’katnut, narrow mind, and focus on those things
that cultivate mochin d’gadlut, spacious mind. The more spacious we are in our
seeing the relative world, the more gracious we are in our dealings with the
relative world. This is what is meant by being godly.
The Hebrew Bible lists seven principles of godliness
revealed by God to Moses in Exodus 34:7: compassion, grace, patience, love,
trustworthiness, forgiveness, and justice. The three abstentions of the
Nazirite Vow remove the blocks that prevent us from living these seven
principles more powerfully. We will explore this more carefully when we look at
each aspect of the Vow separately. For now it is important to note that the
larger aim of the Nazirite is not simply to experience God as a momentary state
of awakening, but to manifest godliness as a permanent trait of character.
These seven virtues are not cultivated or grown, they are
liberated. In Leviticus God challenges us saying, “Be holy, as I, God, am
holy,” (Leviticus 19:2). On the face of it, from the perspective of mochin
d’katnut, narrow mind, this statement is absurd. How can we be holy like God?
The statement makes
perfect sense, however, from the perspective of mochin d’gadlut, spacious mind.
We are God in our unique time and place. Just as the knot shares the qualities
of rope, and the wave shares the qualities of ocean, so you and I share the
qualities of godliness: compassion, grace, patience, love, trustworthiness,
forgiveness, and justice.
The rope is the knot, the ocean is the wave, God is you. To
be godly all you need do is be yourself, the Self you when you see the relative
world of mochin d’katnut from the absolute perspective of mochin d’gadlut.
There is nothing you have to change; nothing you have to
grow; nothing you have to do but allows yourself to be your Self. And you do
this by removing the blocks to being that Self.
When God says you are to be holy as God is holy, and when He
goes on to define holiness as compassion, grace, patience, love,
trustworthiness, forgiveness, and justice, God is telling you that these traits
are intrinsic to your very nature. This is not to say that you cannot be cruel,
brutal, and the rest, but that you do not have to overcome these in order to be
holy.
This is an important point to understand. If you think you
have to root out the capacity for evil before you can do good, you will never
get around to doing good. The Bible says simply, “Turn from evil and do good,”
(Psalm 34:14). The capacity for doing evil is always with you. So is the capacity
for doing good. There is no way to remove one from the other, for they, like
the poles of our magnet, go together.
Your capacity for evil is called Yetzer haRah. Your capacity
for good is called Yetzer haTov. They relate to your two types of consciousness,
mochin d’katnut and mochin d’gadlut. When you operate from narrow mind you
focus on self. When you do so exclusively you become selfish. When you become
selfish you are easily manipulated into doing evil by the Yetzer haRah.
When you operate from mochin d’gadlut you include the self
in a great transcendent whole. You act in a way that honors both self and
other, and are guided in this by the wisdom of Yetzer haTov. It isn’t that the
Yetzer haTov eliminates the Yetzer haRah, but rather than the Yetzer haTov
directs the Yetzer haRah to act in a manner that honors the self in the greater
unity of self and other.
The first century sage Rabbi Hillel put this very neatly
when he taught, “If I am not for myself who will be for me? If I am only for
myself, what am I? And if not now, when?”
If you are not for yourself, that is to say, if you do not
take care of yourself, no one will take care of you. This is the healthy role
of Yetzer haRah: taking care of self in the narrow sense revealed by mochin
d’katnut. But if this is all you do, that is to say if you care for no one
other than yourself, then you are isolated, alienated, unloved, and most likely
defined by the opposite of those traits we called holy. So it is not enough to
be for yourself alone, for the self is never alone, but rather part of the
all-one that is God.
And if you don’t do this now, when will you do it? Never,
for now is all there is. Yet doing it now and doing it continuously are two
very different things. Given the nature of the relative world with its
competing selves and zero-sum mentality, being for self and other all the time
is nearly impossible. That is why you choose to set aside time to focus on this
way of living through the Nazirite Vow.
As a Nazirite you focus on now. I will be for self and other
now. I will remove the blocks of addictive talk, actions, and thinking
now—today, one day at a time throughout the period of my Vow.
You have everything you need to be holy. You also have
everything you need to be horrible. If you focus on the negative you will
succumb to the negative. Own it; admit that the Yetzer haRah is a part of you;
and even take its advice when doing so makes sense in the greater context of
mochin d’gadlut and Yetzer haTov. But do not argue with it, wrestle with it, or
seek to root it out. Simply acknowledge it, turn from it, and do good.
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