When Adam Becomes Abraham

Image via Wikipedia

The Zohar teaches that Abraham was the first convert.  To what was he converted?  He was converted to the word of G-d's blessing from the word of G-d's curse upon Adam.  Another way to say that he was the first convert is to say that he was or is the head convert.  As the head convert he is the head of Adam and Adam is no longer his head.  As the head convert to the blessing, he is the head convert to be joined to the one in whom the blessing is to be found.  Who is this one?  It is the one who crushes the head of the evil inclination, the serpent, and makes the the evil inclination the setting for the throne of goodness.  This is the Mashiach, the eternal Son of Adam, to whom as the Malkut, the Kingdom, Abraham the new head of Adam in the female role, is united.

Find background for this understanding at:
http://www.inner.org/audio/aid/E_038.htm
Find the crucial information primarily in the audio lesson there.

How long is the conversion process of Adam becoming Abraham?

Consider the following:

Parshat Emor: Bridging The Gap
Based on a Naaleh.com shiur on Chassidut by Rabbi Herschel Reichman

"Parshat Emor begins with a command to the kohanim not to become defiled with tumat meit. "Emor el hakohanim bnei Aharon v'amarta aleheim...." The midrash asks why the verse repeats the expression, "emor" and "v'amarta?" It answers by explaining a difference in the way Hashem interacts with angels and with people. When Hashem speaks to the angels in the upper worlds, he only needs to speak once. However, when He addresses people, who possess evil inclinations, He needs to repeat Himself twice.

The Avnei Nezer explains that when a person hears Hashem once he is obviously hearing a truth that is important for him to know. He knows intellectually that this is Hashem's will, and he can accept it. However, integrating this concept from his mind into his heart and body is more complex. An angel's actions are completely controlled by his intellect. In contrast, man encounters tremendous resistance in converting his awareness of proper behavior into real action. He needs to work through a process to move from knowledge to emotion to action. Therefore, Hashem had to exhort the kohanim twice in order to shift the command from their mind to their heart and body.

Why can we know what is right and wrong in the moral sphere, but still have such a difficult time translating it to reality? The Shem MiShmuel traces this back to the first sin of Adam. Before the sin, Adam knew clearly what was correct and had no problem transferring it to action. When he sinned, evil entered his heart and body and created barriers that were not subservient to the dictates of his mind. They blocked his view of right and wrong and influenced the way he behaved. This remains one of the greatest challenges for man today. The Shem Mishmuel advises that the power of Torah study can clear the channel between our minds and our hearts and body. Indeed, Chazal say, "Barati yetzer hara, barati Torah tavlin." Hashem says, I created the evil inclination, but I created the Torah as its antidote.

The curse of death is another result of the sin of Adam. The body and mind that were disconnected during life become completely severed from each other in death. This is the idea of tumat meit. The body that refused to submit itself to the soul in life is now separated and becomes impure. Anyone who comes in contact with a corpse is sullied spiritually. Death manifests the calamity of sin and the breakdown of man.

The Shem MiShmuel notes that Aharon Hakohen epitomized harmony between people, and in turn shleimut between mind and body. He helped people find internal peace so they could open the channel between their spiritual-intellectual side and their physical side. This is the antithesis of death and that is why Aharon and the kohanim were forbidden to come in contact with tumat meit.

The Zohar says Shabbat is the secret of unity. On Shabbat, a Jew can reconnect to the state of Adam before the sin. In Lecha Dodi we sing, "Kumi tze'i mitoch hahafeicha - Arise, go out from amidst the turmoil". The six days of the week represent human frailty, inconsistency, and our lack of connection between what we know and do. On Shabbat, we leave this confused existence and reconnect to wholesome harmony. We can put Shabbat in our minds throughout the week too, opening the door to inner peace and shleimut.

The Shem MiShmuel notes that emuna peshuta is another way to achieve internal harmony. The yetzer hara creates complicating factors to prevent us from acting correctly. The greatness of the Jewish nation at Mt. Sinai was that they said "Naaseh v'nishma," a simple acceptance of G-d's will. They had simple faith and thereby merited to receive the Torah.

Let us work on strengthening our Torah study, Shabbat observance, and emuna peshuta and may this help bring Mashiach who will lead the world to ultimate perfection."

To listen to audio lesson:

Parshat Emor: Bridging the Gap
Teacher: Rabbi Hershel Reichman

Go to:

http://www.naaleh.com/viewclass/683/single/

Know this, when the nations are able to fully rest with Israel, in service of Israel, on Shabbat, then the conversion of Adam/Abram to Abraham will be complete and the word of blessing, which is consummated in Mashiach, will be consummated in Abraham: 'In you all the families of the earth will be blessed'.

Also, you may want to listen to Rabbi Gedaliah Kenig's radio talk on "Becoming Adam"

Isaiah 66

18	For I know their works and their thoughts: it shall come, that I will  gather all nations and tongues; and they shall come, and see my glory.
19	And I will set a sign among them, and I will send those that escape of  them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal,and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the  Gentiles.
20	And they shall bring all your brethren for an offering unto the LORD out  of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the LORD, as  the children of Israel bring an offering in a clean vessel into the house of  the LORD.
21	And I will also take of them for priests and for Levites, saith the LORD.
22	For as the new heavens and the new earth, which I will make, shall remain before me, saith the LORD, so shall your seed and your name remain.
23	And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the LORD.