Parshat Vayeishev: Shepherd-Consciousness and the Post-Industrial Jew
Original Author - Fivel Yedidya Glasser, with contributions from Rabbi Chanan Morrison, edited by the GrowTorah Summer Inchworms 2021
View Accompanying Source Sheet Here
Our ancestors were shepherds. The Torah tells us that our forefathers, as well as Moshe Rabbeinu, Rachel Immeinu, and David Hamelech, all herded goats and sheep. In Parshat Vayeishev, we see that Yosef also worked as a shepherd alongside his brothers.[1] The greatest of our early Jewish leaders chose this profession, a livelihood scorned by surrounding cultures. Years after Yosef’s exile to Mitzrayim and his ultimate rise to power, his brothers came to him in exile where he presented them to Pharaoh. The question that interested Pharoh was, “What is your occupation?” “We are shepherds,” they replied to Pharaoh, “like our fathers before us.”[2] Shepherding was not a respected occupation in Mitzrayim, and Pharoh relegated Yosef’s family to the far-off land of Goshen.
Why did so many of the original leaders of the Jewish people choose to become shepherds? Rabbi Abraham Isaac Kook, the first chief rabbi of pre-state Israel, explains that the advantage of shepherding may be found in the secluded lifestyle of the shepherd.[3] While engaged with flocks and ambling through the hills and valleys, the shepherd is cut off from the noisy distractions of society, thus enabling ample time for inner reflection.
Additionally, the labor is not intensive. Unlike farming, shepherding does not require one to exert a great deal of energy in mundane matters. Nevertheless, the shepherd is concerned with the actual physical needs of the flock. A shepherd does not live in an ivory tower, immersed in artificial philosophies detached from life. Rather, the shepherd is constantly engaged with the real world, seeking water, shade, and good fodder for the animals. The thoughts and musings of the shepherd may be sublime and lofty, but they cannot take the shepherd away from the task at hand.
This explanation, however, requires further examination, especially for Rav Kook, who emphasizes the importance of the individual’s connection and contribution to society throughout his writings. What is the value of seclusion and solitude? Is the desire for solitude a positive trait? How do we balance reclusive behavior with the greater ideals of refining humanity and elevating the universe? In other words: Is the ideal to connect to the world, or to disconnect?
Let us first examine through the teachings of Rav Kook what occurs when one engages in the inner reflection that exemplifies “shepherd consciousness”:
“The greater the soul, the more it must struggle in order to find itself; the more the depths of the human soul are hidden from the conscious mind. One must have extended solitude and hitbodedut (self-reflective prayer), examining ideas, deepening thoughts, and expanding the mind, until finally, the soul will truly reveal itself, unveiling some of the splendor of its brilliant inner light.”[4]
In order to cultivate one’s own greatness, it is necessary to develop a deep soul-awareness. This is best accomplished through silence and isolation. When one truly engages in such a practice, it will inevitably have a positive influence both in one’s own life and also on one’s surroundings. The intent of this withdrawal is to ultimately have a positive impact on the larger world, and not merely to attain personal spiritual fulfillment.
The goal is not to engage in a personal spiritual path that is disassociated from the rest of the world. Rather, the aspiration is the opposite—the solitude of the shepherd ultimately enables him to reconnect and even provide for the larger world on a spiritual level.
The silence of the shepherd is not just the absence of speech. It is a sublime language of silence, flowing from an outpouring of the soul, a vehicle of ru’ach hakodesh (Divine inspiration). The depths of the soul demand silence. Silence is full of life, revealing treasures from the beauty of wisdom.
Today’s hi-tech, wi-fi-connected world does not leave enough space for an individual to hear silence. With this constant “connection,” are we able to access the inner recesses of our own being?
Rebbe Nachman of Breslov teaches that a Jew should spend one hour a day in hitbodedut.[5] This means that every Jewish person should set aside a significant period of time to simply be with Hashem. Not to pray formally, study, or engage in mitzvot; rather, to simply be. It can include mundane conversation with Hashem or soul-wrenching self-analysis. In this sacred time, we can come to taste the Divine encounter that our forefathers taught us through their example as shepherds. This one hour of being with Hashem, of simply being, will come to inform us who we are and what we do in the world.
When we are too caught up in experiencing the world without “shepherd consciousness” we tend to make decisions from our own narrow, “get-ahead” reality. When we focus too much on “doing,” without communing with the Divine, we automatically make decisions that transform the earth in negative ways. This is the source of many of the environmental problems we face today. A society that is driven by consumption and industrial development can overlook deforesting the rainforests or irrevocably and negatively impacting the climate. It is precisely the accessing of our inner selves that enables us to encounter the larger picture of our own reality.
Much of today’s environmental crisis stems from laziness, detachment, and simply cutting corners, not malicious destruction. If everyone, from the average consumer to the corporate CEO, dedicated time each day to rekindle their own inner potential as vehicles for Hashem in the world, their use of the natural world would be informed by their relationship with the Creator of the natural world. It does not really matter if one is controlling a multinational corporation or running a household—the reality is that mindfulness of the bigger picture is essential for any individual who cares about the world in which we live.
We do not each need to become shepherds to learn the lesson of “shepherd consciousness.” A simple commitment to withdraw from the world for a brief period and engage in the more spiritual realms will provide us with a broader perspective on our lives and decisions. We need to focus on being human beings, not human doings. If we are to stand a chance of returning to ecological balance, we need to regain the inner spiritual balance and clarity of vision of our ancestors.
Suggested Actions:
Often, awareness can be gained through small details and changes. Set aside one day a week to engage the world with more awareness. Try a different thing each week: walk to the store instead of driving, reuse, recycle, or compost instead of putting things in the trash, “stop and scoop” any trash you see littering your neighborhood as you walk around, reduce time spent with the water running while you shower, use reusable coffee mugs instead of to-go-cups, carpool or take public transit to work, etc.
Original Canfei Nesharim Sponsorships:
The Parsha of Vayeishev is dedicated by Dr Shlomo Shinnar in memory of his mother, Miryam Bat Yakov Eliezer (Shinnar), z”l.
The Sefer of Bereishis is dedicated in memory of Jacob Cohen by Marilyn and Herbert Smilowitz and family.
Click here to sponsor a parsha.
Notes:
[1] Bereisheit 37:2
[2] Bereisheit 47:3
[3] The following ideas are based on and adapted from Rabbi Kook’s Ein Eyah, vol. 4, pp. 144-145 and Orot HaKodesh vol. 3, pp. 267,269-274 ; vol. 2, pp. 439-41 (Mosad HaRav Kook Publishers, Jerusalem).
[4] Orot HaKodesh, vol. 3, pp. 270
[5] Likutei Moharan, second half, Torah 25
