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Orchard of Delights Chayei Sarah

medita such as the Shema. But it can also last an entire day, such as when
Rashi’s first explanation that God quite literally took Abraham tion and prayer immediately alerts us to the fundamental
outside the tent where they were “talking” to show him the stars bond between these two activities. Furthermore, it is no accident the Shabbat mind-set is entered: all weekday thoughts, speech, and
fits in well with the simple story line, the peshat. As Rashi clearly that the verse is set in nature either. Indeed, the Hebrew word for actions are put aside, opening the soul to a peaceful, meditative state
explains, God asked Abraham to go outside so that he could show “to converse” (la-su’ach) is similar to that for “plant” or “bush” of consciousness that embraces every Shabbat activity. Thus, in
him the stars, thus dramatizing His promise that Abraham would (siach), thus alluding to the profound connection between nature and addition to the classical notion of meditation taking place while the
have many descendants. God chose an experiential teaching method, meditating or praying to God. individual is sitting still, the Jewish tradition suggests that prayer, the
which is highly effective in virtually all educational contexts, to performance of mitzvot, music, dance, contemplation, introspection,
Rebbe Nachman of Breslov, following in the footsteps of the
make his point. and being in nature can all become vehicles for meditation.
patriarch, Isaac, and his own illustrious great-grandfather the Ba’al
Rashi’s next comment which he states is based on the Midrash Tov, established the spiritual service of hitbodedut (literally,
Shem Meditation is particularly suited to Torah study, as the Evening
is actually comprised of two parts. The first part is based on a lone meditation), where a person would go out into nature alone and Prayer Service declares, “We will discuss Your decrees and will rejoice
remez, a deeper meaning, alluded to or hinted at by the text. Rashi commune with God. Rebbe Nachman’s followers have continued with the words of Your Torah and with Your commandments for all
understands the words “He took him outside” figuratively: God this tradition to this very day. The following poetic words, which eternity. For they are our life and the length of our days and about
instructs Abraham to leave behind his preconceived notions, “to paraphrase Rebbe Nachman’s teachings, movingly tie together them we will meditate day and night.” Meditating on the Torah we
go outside” of the framework of his own astrological predictions prayer, meditation, music, and nature: learn helps integrate the teachings in a way that allows them to
(Abraham according to the Talmud was the premier astrologer of become a real part of our inner consciousness. On a more profound
It is very good
You should know
his time) that he was not destined to have any children. God, by level, meditation, especially on Torah concepts, in general, and on
to pray among them
that each and every shepherd
literally taking Abraham outside of his tent, hints to him that he Hebrew words, in particular, is understood to be the gateway to the
and with joy
needs “to think outside the box,” as it were. He must reevaluate his inner dimensions of Torah where PaRDeS can be experienced as a
has his own melody.
serve God.
true potential and not be stymied by what the stars forecast. veritable Orchard of Delights.
You should know And from the song of the grasses Meditation is an integral part of Judaism, extending all the way
Rashi continues this Midrashic line of thought on an even more
subtle, allegorical derash level, by explaining that God told Abraham back to the patriarchs themselves. Yet again, we have learned that
the heart is filled and longs.
that every herb and grass
that indeed Abram and Sarai (their names at that point of the “the actions of the fathers are a sign to the children” (Sotah 34a).
has its own melody.
And when the heart
narrative) could not have children, but Abraham and Sarah could! We are charged with carrying on and deepening the practice of
is filled with song
By changing their names to Abraham and Sarah, God would change meditation and with finding new meditative approaches that speak
From the song of the grasses,
and yearns for the Land of Israel,
their mazal (destiny) and those physical or spiritual factors that had to us, so that we can make this ancient practice part of our own lives.
they make up the melody
prevented them from having children would be overcome. (For more on Jewish meditation and its connection to music, prayer,
of the shepherd. a great light nature, and Torah study, see the last chapter of The Mystical Power
Why did God have to take Abraham outside to tell him about
is drawn forth
the name change and how this would alter his destiny? Was this of Music).
from the holiness of the Land.
How beautiful!
merely to dramatize His point or was there a deeper meaning? When
How beautiful and pleasant
And from the song of the grasses
someone’s name is changed in the Torah, this indicates that he or
she has undergone a qualitative transformation so great that a new
is created the melody of the heart.
when hearing their song.
name must be given to designate the new human being he or she
has become. Yet that transformation is not merely a gift from God,
Jewish meditation includes a surprising array of techniques and
it must come from within the person. God alludes to this when he
forms. A meditation can take but a few seconds or minutes to perform,
tells Abraham to step outside the tent – step outside his current self-
such as when one totally focuses one’s mind during the performance
definition and preconceived notions – and then informs him that
of a mitzvah, the singing of a song, or the recitation of a prayer,
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