Eretz Yisrael's desert: A fine place for hitbodedut This is from the Haftarah for Parshat Pinchas, but I only read it this past Shabbat, so I couldn’t get it posted before.
But because it contained such striking points, here it is anyway.
And because I am a bit of a linguistics geek, I've included the Malbim's definitions for certain Hebrew words.
This is entirely from the Malbim’s commentary on Melachim/Kings I 19:3-13.
First off, the Malbim mentions how Eliyahu Hanavi was mitboded. L’hitboded literally means “to seclude oneself”—and specifically, to seclude oneself in conversation with Hashem. Many people think that’s just the Breslov take on the word, but the Malbim clearly defines it that way, too:
But because it contained such striking points, here it is anyway.
And because I am a bit of a linguistics geek, I've included the Malbim's definitions for certain Hebrew words.
This is entirely from the Malbim’s commentary on Melachim/Kings I 19:3-13.
First off, the Malbim mentions how Eliyahu Hanavi was mitboded. L’hitboded literally means “to seclude oneself”—and specifically, to seclude oneself in conversation with Hashem. Many people think that’s just the Breslov take on the word, but the Malbim clearly defines it that way, too:
Eliyahu was mitboded most of his days and concerned himself with the perfection of himself, to perfect his soul. Only in a time of need was he a Prophet sent out to the Nation. And after he saw that all the wonders he did didn’t work, he realized that he had no business in perfecting the Nation. Therefore, he rose up and returned to go for the perfection of his soul.
Then he left his young servant there in Be’ersheva and journeyed off to the midbar.
Note: The Malbim defines midbar as a place that is generally desolate, but is also sometimes sown, i.e. produces plants and foliage.
Eliyahu Hanavi's motivation was:
Note: The Malbim defines midbar as a place that is generally desolate, but is also sometimes sown, i.e. produces plants and foliage.
Eliyahu Hanavi's motivation was:
...to separate from people, to go out to the desert l’hitboded because that was the object of his desire now…and then he came to the place of his desire because after he distanced himself a day’s walk from the settled area [yishuv], he was in the place of his purpose. For there, he would yitboded with Hashem.
Note: The Malbim defines yishuv/yashav as an unchanging & permanent settlement, and not as a populated area. To me, this hints at a spiritual journey, i.e. it's important to avoid spiritual stagnancy, so one must leave a place (spiritually speaking) that is unchanging and permanent.
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A rotem tree The second rotem tree under which he slept was actually an angel in disguise.
The angel woke up Eliyahu Hanavi and then we have the famous passage about the raging wind, the earthquake, and the fire—all of which did not “contain” Hashem—and the “small still voice” in which Hashem was finally found.
Rashi explains these 3 events as occurring via a camp of angels.
The Malbim notes that these 3 effects are layers of klippot [shell] around the nut.
He explains that they are “partitions and veils” separating us from that which is holy.
The Malbim says:
The angel woke up Eliyahu Hanavi and then we have the famous passage about the raging wind, the earthquake, and the fire—all of which did not “contain” Hashem—and the “small still voice” in which Hashem was finally found.
Rashi explains these 3 events as occurring via a camp of angels.
The Malbim notes that these 3 effects are layers of klippot [shell] around the nut.
He explains that they are “partitions and veils” separating us from that which is holy.
The Malbim says:
Hashem is not in the camp of wind, earthquake, and fire—only in the small still voice. And from this, His messengers and Prophets will learn not to be raging, not to be tumultuous, and not to blaze a fire like Eliyahu did in his zealousness for Hashem (in that he stopped the Heavens and slayed the prophets of Baal) because He will send his Prophets, that they’ll approach them with a quiet voice and will pull the Nation with cords of love and soft words.
It is not Hashem’s desire that the Prophets will punish the Nation and became zealous with za’am. [Note: The Malbim defines za'am as anger that includes curses and punishments.]
Interestingly, Eliyahu Hanavi refuses to adjust his methods, stating that he cannot change as he feels too zealous regarding Hashem’s Kavod.
Note: The Malbim defines kavod as the inherent splendor of an object's essence.
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I think this passage spoke to me so strongly for several reasons:
Note: The Malbim defines kavod as the inherent splendor of an object's essence.
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I think this passage spoke to me so strongly for several reasons:
- Over the past couple of years, Hashem seems to be showing me that I can’t influence others—and who says I’m qualified to do so, anyway? This has led to increasing focus inward and investing more in self-introspection and a raw self-accounting.
For example, ever since I read Rav Arush’s Garden of Education, I became increasingly focused on what my children’s behavior says about me, which reaped more success than all the chinuch books I ever read (which I no longer own) or all the chinuch classes I ever attended (which I no longer attend).
And I spend far less time in social interactions, a natural progression having resulted from several events.
But back to the Malbim....
(At which point, he appointed Elisha Hanavi in his stead.)
I’m not on that level, obviously, but it’s good guidance to reflect on one’s sincerity and motive.
And I spend far less time in social interactions, a natural progression having resulted from several events.
But back to the Malbim....
- The Malbim states that Eliyahu Hanavi perfected himself so much that he thought he was supposed to die then because once one achieves spiritual completion, his life’s mission is over. Yet Eliyahu Hanavi still separated himself from society and invested in further self-improvement.
- The Malbim’s supports the idea of giving tochachah with compassion.
(At which point, he appointed Elisha Hanavi in his stead.)
I’m not on that level, obviously, but it’s good guidance to reflect on one’s sincerity and motive.
Back off, bub! And even if you’re not on that level, I think a reason why people sometimes get so fired up—even if it’s to their own detriment or loses effectiveness on others—is because if you are under attack, you need to hold on with all your might. For your own spiritual well-being, it may be necessary to respond by hunkering down and shooting off porcupine quills at invaders and usurpers.
Furthermore, softness and compassion can turn into passivity and complacency.
At the end of the day, it’s a judgement call. The Malbim and the Kli Yakar obviously promote gentle methods as the first and best option, as does the Pele Yoetz, Rebbe Nachman of Breslov, and many more.
But there is also a time to fight.
I know that for me, the message has been to turn inward and work on myself.
Davening for other people and situations have proved far more effective than me mucking around in it all.
At the same time, there are people who use pseudo-introspection and shallow davening as an excuse not to act when action is vitally necessary.
This is why it's so important to ask Hashem individually what we should be doing.
P.S. I couldn't help but notice that the Malbim's commentary sounds exactly like a scene from a Rebbe Nachman story.
Furthermore, softness and compassion can turn into passivity and complacency.
At the end of the day, it’s a judgement call. The Malbim and the Kli Yakar obviously promote gentle methods as the first and best option, as does the Pele Yoetz, Rebbe Nachman of Breslov, and many more.
But there is also a time to fight.
I know that for me, the message has been to turn inward and work on myself.
Davening for other people and situations have proved far more effective than me mucking around in it all.
At the same time, there are people who use pseudo-introspection and shallow davening as an excuse not to act when action is vitally necessary.
This is why it's so important to ask Hashem individually what we should be doing.
P.S. I couldn't help but notice that the Malbim's commentary sounds exactly like a scene from a Rebbe Nachman story.
The Malbim (1809-1879) is an acronym for Rabbi Meir Leibush ben Yechiel Michel, who was born in Russia and served as rav all over Eastern Europe. He was bitterly fought by the Reform Movement for most of his adult life, even suffering a brief imprisonment in Rumania due to a false accusation made by wealthy German Reformers. Fortunately, he left us an amazing commentary on the entire Tanach, along with other valuable works he composed.
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