This year the month of Elul falls out on August 31.
The month of Elul is a time of repentance in preparation for the High Holidays of Rosh Hashanah and Yom Kippur. Tradition teaches that the month of Elul is a particularly propitious time for repentance. This mood of repentance builds through the month of Elul to the period of Selichot, to Rosh Hashanah, and finally to Yom Kippur.
The name of the month, spelled in Hebrew, is said to be an acronym of "Ani l'dodi v'dodi li," "I am my Beloved's and my Beloved is mine," a quote from Song of Songs 6:3, where the Beloved is God and the "I" is the Jewish people. In Aramaic (the vernacular of the Jewish people at the time that the month names were adopted), the word "Elul" means "search," which is appropriate, because this is a time of year when we search our hearts.
According to tradition, the month of Elul is the time that Moses spent on Mount Sinai preparing the second set of tablets after the incident of the golden calf (Ex. 32; 34:27-28). He ascended on Rosh Chodesh Elul and descended on the 10th of Tishrei, at the end of Yom Kippur, when repentance was complete. Other sources say that Elul is the beginning of a period of 40 days that Moses prayed for God to forgive the people after the Golden Calf incident, after which the commandment to prepare the second set of tablets was given
Customs of Elul
During the month of Elul, from the 2nd to the 28th day, the shofar (a hollowed out ram's horn) is blown after morning services every weekday. The shofar is not blown on Shabbat. It is also not blown on the day before Rosh Hashanah to make a clear distinction between the rabbinical rule of blowing the shofar in Elul and the biblical mitzvah to blow the shofar on Rosh Hashanah. Four blasts are blown: tekiah, shevarim-teruah, tekiah. Rambam explained the custom of blowing shofar as a wake-up call to sleepers, designed to rouse us from our complacency. It is a call to repentance. The blast of the shofar is a very piercing sound when sounded properly.
Elul is also a time to begin the process of asking forgiveness for wrongs done to other people. According to Jewish tradition, God cannot forgive us for sins committed against another person until we have first obtained forgiveness from the person we have wronged. This is not as easy a task, as you might think if you have never done it. This process of seeking forgiveness continues through the Days of Awe. Many people visit cemeteries at this time, because the awe-inspiring nature of this time makes us think about life and death and our own mortality.
Selichot
As the month of Elul draws to a close, the mood of repentance becomes more urgent. Prayers for forgiveness called selichot (properly pronounced "s'lee-KHOHT," are added to the daily cycle of religious services. Selichot are recited in the early morning, before normal daily shacharit service. They add about 45 minutes to the regular daily service.
Selichot are recited from the Sunday before Rosh Hashanah until Yom Kippur. If Rosh Hashanah begins on a Monday or Tuesday, selichot begins on the Sunday of the week before Rosh Hashanah, to make sure that there are at least 3 days of Selichot. The first selichot service of the holiday season is usually a large community service, held around midnight on Motzei Shabbat (the night after the sabbath ends; that is, after nightfall on Saturday) . The entire community, including men, women and older children, attend the service, and rabbis give sermons. The remaining selichot services are normally only attended by those who ordinarily attend daily shacharit services in synagogue.
A fundamental part of the selichot service is the repeated recitation of the "Thirteen Attributes," a list of God's thirteen attributes of mercy that were revealed to Moses after the sin of the golden calf (Ex 34:6-7): Ha-shem [1], Ha-shem [2], God [3], merciful [4], and gracious [5], long-suffering [6], abundant in goodness [7] and truth [8], keeping mercy unto the thousandth generation [9], forgiving iniquity [10] and transgression [11] and sin [12], who cleanses [13]. Why is "Ha-shem" listed twice as an attribute? And why are three of these "attributes" Names of God? Different names of God connote different characteristics of God. The four-letter Name of God (rendered here as "Ha-shem") is the Name used when God is exhibiting characteristics of mercy, and the Talmud explains that this dual usage indicates that God is merciful before a person sins, but is also merciful after a person sins. The third attribute is a different Name of God that is used when God acts in His capacity as the almighty ruler of nature and the universe.
Tuesday, August 23, 2011
Sunday, July 31, 2011
Tisha B’Av: 9th of Av.
Tisha B'Av (the ninth day of the Hebrew month of Av) usually occurs in the Gregorian calendar during July or August. This year it falls out on August 8, 2011. The Fast of the Ninth of Av is a day of mourning to commemorate the many tragedies that have befallen the Jewish people, many of which coincidentally have occurred on the ninth of Av. The worst of the tragedies occurred on that date; most notably was the destruction of both Temples. (the first by the Babylonians in 586 B.C.E., the second by the Romans in 70 C.E.
Although this holiday is primarily meant to commemorate the destruction of the Temple, it is appropriate to consider the many other tragedies that transpired. In chronological order, its source began with the sin of the spies who lied pessimistically about the land of Israel to the Jewish nation (noted in the Book of Bamidbar). Ever since, God had given the nation real reason to mourn in correction of this lack of faith. Throughout history, the Temples burned, the Jews were expelled from Spain in 1492, Pogroms and World War I and II have all occurred on this momentous day. In the future this day of mourning will completely turn into a day of rejoicing as the true Moshiach will be born on this day removing the yoke of the nations around us.
Tisha B'Av is the culmination of a three-week period of increased mourning, beginning with the fast of the 17th of Tammuz, which commemorates the first breach in the walls of Jerusalem, before the First Temple was destroyed. During this three-week period, weddings and other parties are not permitted, and people refrain from cutting their hair. From the first to the ninth of Av, it is customary to refrain from eating meat or drinking wine (except on the Shabbat) and from wearing new clothing.
Tisha B'Av is an appropriate time for all Jews to mourn what we have lost. Many of the customs of mourning are in effect during this period, which gives us the opportunity to look deeply into our lives and mourn for what we once had. Mourning requires that we attentively observe our feelings of what has departed from our lives. There’s not much else to do but observe the feelings as they arise without fleeing from them. The more diligently we’re willing to face the feelings, the sooner they will depart from our lives. The feelings that accompany loss are often painful, but the effort of making full use of these weeks of grieving is highly cathartic and purifying. Tisha B'Av is an ideal opportunity for us to complete the process of healing as an entire community.
The restrictions on Tisha B'Av are similar to those on Yom Kippur: to refrain from eating and drinking (even water); washing, bathing, shaving or wearing cosmetics; wearing leather shoes; engaging in sexual relations; and studying Torah. Work in the ordinary sense of the word is also restricted. People who are ill need not fast on this day. Many of the traditional mourning practices are observed: people refrain from smiling, laughter and idle conversation, and sit on low stools.
In synagogue, the book of Lamentations is read and mourning prayers are recited. The ark (cabinet where the Torah is kept) is draped in black.
The physical connection of the entire Jewish people to Jerusalem comes to the forefront when King David conquered it from the Jebusites and paid for the holy site on the Temple Mount and made the city his capital. After the destruction of the First Temple, the majority of the Jewish population was swept into exile in Babylon, by whose rivers they swore to weep for Zion, "If I forget thee, O Jerusalem, may my right hand forget its cunning. May my tongue cleave to the roof of my mouth, if I do not remember you, if I do not place Jerusalem above all my joy." In the Maccabean era, the very essence of the battle for Jerusalem was to establish the Jewish nature of the city, drive out pagan practices from Temple ritual and Hellenism from public life. Under other circumstances, there might have been no national uprising against Jewish subordination to the Greeks.
The importance of Jerusalem as a national symbol grew with subsequent periods of foreign domination: during the Great Rebellion and the Bar Kochba Rebellion,coins were minted in memory of Jerusalem.
It is, however, only after the destruction of the Second Temple that the significance of Jerusalem is transformed into that which we know today— a focal point, around which Jewish life turns toward which the entire Jewish people's national aspirations and messianic hopes are directed. Thus, we find that not only is this a spiritual connection, but also a physical one: all synagogue interiors around the world are built facing Jerusalem. Indeed, the daily and festival prayers abound in references to Jerusalem in lengthy text; the liturgy contains five major blessings relating to Jerusalem, while many other community and home rituals also describe and commemorate the Holy City.
Jerusalem is the major topic of pre-modern Hebrew poetry, and the Kinot— the mediaeval and subsequent mourning liturgy of Tisha Be'av focus time and again on Jerusalem as they lament the trials of the Jewish people throughout its history of exile. As the inevitable cycle of life continues and repeats, traditions connected with Jerusalem have been enshrined to remind us that even joy is not complete without Jerusalem: a plate is broken at the signing of an engagement contract, a groom breaks a glass under the bridal canopy after the ceremony; one small section of the wall in every new house is left unplastered or unpainted - incomplete.
For generations, it was impossible for most Jews to dream of living in Jerusalem themselves, but they participated by supporting those communities which resided there, hosting guests who had travelled from Jerusalem to raise funds. This was more than a form of charity: it brought Jerusalem to everyone and everyone to Jerusalem - a way of life. Diaspora Jewish life would be incomplete without Jerusalem: the hope for redemption and for the return of the people to Eretz Yisrael has always focused on Jerusalem. It is a longing and a hope which are most poignantly felt and expressed on Tisha B' Av.
Although this holiday is primarily meant to commemorate the destruction of the Temple, it is appropriate to consider the many other tragedies that transpired. In chronological order, its source began with the sin of the spies who lied pessimistically about the land of Israel to the Jewish nation (noted in the Book of Bamidbar). Ever since, God had given the nation real reason to mourn in correction of this lack of faith. Throughout history, the Temples burned, the Jews were expelled from Spain in 1492, Pogroms and World War I and II have all occurred on this momentous day. In the future this day of mourning will completely turn into a day of rejoicing as the true Moshiach will be born on this day removing the yoke of the nations around us.
Tisha B'Av is the culmination of a three-week period of increased mourning, beginning with the fast of the 17th of Tammuz, which commemorates the first breach in the walls of Jerusalem, before the First Temple was destroyed. During this three-week period, weddings and other parties are not permitted, and people refrain from cutting their hair. From the first to the ninth of Av, it is customary to refrain from eating meat or drinking wine (except on the Shabbat) and from wearing new clothing.
Tisha B'Av is an appropriate time for all Jews to mourn what we have lost. Many of the customs of mourning are in effect during this period, which gives us the opportunity to look deeply into our lives and mourn for what we once had. Mourning requires that we attentively observe our feelings of what has departed from our lives. There’s not much else to do but observe the feelings as they arise without fleeing from them. The more diligently we’re willing to face the feelings, the sooner they will depart from our lives. The feelings that accompany loss are often painful, but the effort of making full use of these weeks of grieving is highly cathartic and purifying. Tisha B'Av is an ideal opportunity for us to complete the process of healing as an entire community.
The restrictions on Tisha B'Av are similar to those on Yom Kippur: to refrain from eating and drinking (even water); washing, bathing, shaving or wearing cosmetics; wearing leather shoes; engaging in sexual relations; and studying Torah. Work in the ordinary sense of the word is also restricted. People who are ill need not fast on this day. Many of the traditional mourning practices are observed: people refrain from smiling, laughter and idle conversation, and sit on low stools.
In synagogue, the book of Lamentations is read and mourning prayers are recited. The ark (cabinet where the Torah is kept) is draped in black.
The physical connection of the entire Jewish people to Jerusalem comes to the forefront when King David conquered it from the Jebusites and paid for the holy site on the Temple Mount and made the city his capital. After the destruction of the First Temple, the majority of the Jewish population was swept into exile in Babylon, by whose rivers they swore to weep for Zion, "If I forget thee, O Jerusalem, may my right hand forget its cunning. May my tongue cleave to the roof of my mouth, if I do not remember you, if I do not place Jerusalem above all my joy." In the Maccabean era, the very essence of the battle for Jerusalem was to establish the Jewish nature of the city, drive out pagan practices from Temple ritual and Hellenism from public life. Under other circumstances, there might have been no national uprising against Jewish subordination to the Greeks.
The importance of Jerusalem as a national symbol grew with subsequent periods of foreign domination: during the Great Rebellion and the Bar Kochba Rebellion,coins were minted in memory of Jerusalem.
It is, however, only after the destruction of the Second Temple that the significance of Jerusalem is transformed into that which we know today— a focal point, around which Jewish life turns toward which the entire Jewish people's national aspirations and messianic hopes are directed. Thus, we find that not only is this a spiritual connection, but also a physical one: all synagogue interiors around the world are built facing Jerusalem. Indeed, the daily and festival prayers abound in references to Jerusalem in lengthy text; the liturgy contains five major blessings relating to Jerusalem, while many other community and home rituals also describe and commemorate the Holy City.
Jerusalem is the major topic of pre-modern Hebrew poetry, and the Kinot— the mediaeval and subsequent mourning liturgy of Tisha Be'av focus time and again on Jerusalem as they lament the trials of the Jewish people throughout its history of exile. As the inevitable cycle of life continues and repeats, traditions connected with Jerusalem have been enshrined to remind us that even joy is not complete without Jerusalem: a plate is broken at the signing of an engagement contract, a groom breaks a glass under the bridal canopy after the ceremony; one small section of the wall in every new house is left unplastered or unpainted - incomplete.
For generations, it was impossible for most Jews to dream of living in Jerusalem themselves, but they participated by supporting those communities which resided there, hosting guests who had travelled from Jerusalem to raise funds. This was more than a form of charity: it brought Jerusalem to everyone and everyone to Jerusalem - a way of life. Diaspora Jewish life would be incomplete without Jerusalem: the hope for redemption and for the return of the people to Eretz Yisrael has always focused on Jerusalem. It is a longing and a hope which are most poignantly felt and expressed on Tisha B' Av.
Thursday, June 23, 2011
Jewish Healing
By now you might be wondering what Jewish healing is all about. It grew from the concern of contemporary Jews who dedicated themselves to the benefits that accrue from living a spiritual life. Among the values derive from contact with spirit are healing, love, compassion, wisdom, abundance, creativity and intuition.
From the Kabbalah, we learn that the blessings that flows down from God is pure energy which gets transformed step by step through the spiritual worlds until it reaches our material world. Here it takes the form of the body and any interruptions or blockages in that flow manifests itself into what we call illness. Illness can take place on all levels of body, mind and spirit depending on where it gets stuck. So the first requirement of authentic Jewish healing has to be on an energetic level. The second requirement is that it be Torah based, meaning that it needs to involve specific Mitzvot such as prayer and misheberah, bikim holim (visiting the sick), doing t'shuvah (turning inward towards God), tsedakah (giving to others), the study and visualizations of selected biblical text, and the recitation of specific tehillim (psalms).
The third element to qualify healing as authentically Jewish is that it eliminates an affinity towards anything that smacks of avodah zarah -forbidden worship which means idol worship in the broadest sense, or engaging in religions outside of Judaism. Not only objects or people, but thoughts, feelings, beliefs, opinions, convictions, etc. that binds one to pay homage to the object of devotion. So many medical and psychological theories that many of us cherish must be seen as the idolatry it is owing to strong convictions of worshiping mental constructs.
From the Kabbalah, we learn that the blessings that flows down from God is pure energy which gets transformed step by step through the spiritual worlds until it reaches our material world. Here it takes the form of the body and any interruptions or blockages in that flow manifests itself into what we call illness. Illness can take place on all levels of body, mind and spirit depending on where it gets stuck. So the first requirement of authentic Jewish healing has to be on an energetic level. The second requirement is that it be Torah based, meaning that it needs to involve specific Mitzvot such as prayer and misheberah, bikim holim (visiting the sick), doing t'shuvah (turning inward towards God), tsedakah (giving to others), the study and visualizations of selected biblical text, and the recitation of specific tehillim (psalms).
The third element to qualify healing as authentically Jewish is that it eliminates an affinity towards anything that smacks of avodah zarah -forbidden worship which means idol worship in the broadest sense, or engaging in religions outside of Judaism. Not only objects or people, but thoughts, feelings, beliefs, opinions, convictions, etc. that binds one to pay homage to the object of devotion. So many medical and psychological theories that many of us cherish must be seen as the idolatry it is owing to strong convictions of worshiping mental constructs.
Friday, June 17, 2011
Spirituality and Healing
Jewish spirituality and healing are inextricably bound together. Healers around the world know that God is our ultimate healer; the force that enables true healing to take place. www.jewishealing.com is the website dedicated to spirituality and healing.
Judaism has a lot to do with fixing things that went wrong. The Kabbalah, for example, presents us with the theory of Tikkun Olam (the rectification of the universe) to deal with the mechanics of repair. Through Kabbalah, it is believed, we can fix what went wrong with our bodies, our emotions, and our minds. Our entire existence—the physical, emotional, mental, and spiritual life—emanates from the Divine realm, and provides for all of our personal needs, which we receive continuously. Many questions arise out of spiritual inquiry such as “Who am I?” “What is the purpose of my existence?” “What is the meaning of life?” “What happens to me after I die?” and a host of other similar questions that may pose a threat to our mental and emotional stability. Quite often, people, upon entering psychotherapy, find that their painful issues are not emotional but indeed spiritual.
Healing is a function of living a spiritual life. Healing can be defined as the natural process by which the body repairs itself. As an integral part of nature, we all consist of the energy of Creation. A number of terms have been coined throughout the history of healing practices to describe energy; for our purposes, we mean the vital energy, the power that energizes life. This power is synonymous with what we call God. On Shavuot, we refresh our connection to God, our healing power, by receiving His Torah.
Some of us believe that entering a spiritual path will solve our overall problems; they are often disillusioned when they find their lives have not really changed as a result of their introduction. Mysticism has always been the tool of spiritual explorers who stick with it, delving into the depths of their being, in search for an understanding of and an intimate relationship with the Creator. A grasp of Kabbalah can serve our healing efforts well however it is a long tedious journey that may last a lifetime while the practice of standard Jewish tradition—Torah, Mitzvot, and Prayer—bring about changes right now
Jewish tradition tries hard, though sometimes pitifully, to relate that the entrance to the “Gates” is the alignment of our personalities with our souls, our spiritual Self. In more familiar terms, it means aligning ourselves with God and Torah. Rabbi Lawrence Kushner put in succinctly when he wrote, “The Pentateuch is God’s Torah; each one of us is our own Torah whose purpose in life is to align our Torah to His Torah”.
You may ask, “Why traveling on the road to heaven—or biblically, the road to Canaan—is so urgently important for those on the spiritual journey”? I think that if a survey were taken to determine just what most people want in their lives, I think we would find that they want a just and moral society where people can flourish in accord with their aspirations.
Judaism has a lot to do with fixing things that went wrong. The Kabbalah, for example, presents us with the theory of Tikkun Olam (the rectification of the universe) to deal with the mechanics of repair. Through Kabbalah, it is believed, we can fix what went wrong with our bodies, our emotions, and our minds. Our entire existence—the physical, emotional, mental, and spiritual life—emanates from the Divine realm, and provides for all of our personal needs, which we receive continuously. Many questions arise out of spiritual inquiry such as “Who am I?” “What is the purpose of my existence?” “What is the meaning of life?” “What happens to me after I die?” and a host of other similar questions that may pose a threat to our mental and emotional stability. Quite often, people, upon entering psychotherapy, find that their painful issues are not emotional but indeed spiritual.
Healing is a function of living a spiritual life. Healing can be defined as the natural process by which the body repairs itself. As an integral part of nature, we all consist of the energy of Creation. A number of terms have been coined throughout the history of healing practices to describe energy; for our purposes, we mean the vital energy, the power that energizes life. This power is synonymous with what we call God. On Shavuot, we refresh our connection to God, our healing power, by receiving His Torah.
Some of us believe that entering a spiritual path will solve our overall problems; they are often disillusioned when they find their lives have not really changed as a result of their introduction. Mysticism has always been the tool of spiritual explorers who stick with it, delving into the depths of their being, in search for an understanding of and an intimate relationship with the Creator. A grasp of Kabbalah can serve our healing efforts well however it is a long tedious journey that may last a lifetime while the practice of standard Jewish tradition—Torah, Mitzvot, and Prayer—bring about changes right now
Jewish tradition tries hard, though sometimes pitifully, to relate that the entrance to the “Gates” is the alignment of our personalities with our souls, our spiritual Self. In more familiar terms, it means aligning ourselves with God and Torah. Rabbi Lawrence Kushner put in succinctly when he wrote, “The Pentateuch is God’s Torah; each one of us is our own Torah whose purpose in life is to align our Torah to His Torah”.
You may ask, “Why traveling on the road to heaven—or biblically, the road to Canaan—is so urgently important for those on the spiritual journey”? I think that if a survey were taken to determine just what most people want in their lives, I think we would find that they want a just and moral society where people can flourish in accord with their aspirations.
Wednesday, June 23, 2010
Getting To Know Me
The thought came to me on Yom Kippur, several years ago. It was during Neilah, the closing service; I was weary from nearly twenty four hours of fasting and saturated with all the confessionals of the day. I thought to myself in the midst of confessing one sin after the other in the final confession, most of which I had no idea I committed, that in our dualistic existence there must be a polar opposite of a sin. Yes, of course, I reasoned after a little reflection, it's a Mitzvah. What else could it be? If sins are those actions from which God asks us to refrain, then there must be actions He wants us to do, my mind continued. There can only be a choice of what's acceptable behavior and what's not. How could we possibly know?
After the final Shofar blasts, with my sins as white as lilies, I got in the car to start my drive home. I stopped at a traffic intersection and there cars were backed up for blocks due to a minor traffic accident. I was impatient to get home; I was famished. By the time the tow truck arrived, I was getting angrier for having to sit there and wait so long. I was now getting furious. I honked the horn and yelled at the police, the tow truck driver and the guy who drove carelessly, for causing the delay. It was then I remembered the line we just read, "for the sin that we have sinned before you through harsh speech".
I finally arrived home starved and unnerved. In consolation, I ate and drank everything in sight without reservation and again remembered "for the sin that we have sinned before you with food and drink" It seemed as if I was doomed to sin. I started to think back to the revelation I had during Neilah. If the Mitzvah is the only antidote to sin, how could we be doing Mitzvot all day long. It then occurred to me that the Torah commandments are not the spiritual acts we're led to believe, but the archetypal models for everyday behavior. They're like basic training for every action we do, moment by moment.
Once I realized the error of behaving impulsively I began to wonder what else I do that's inappropriate. It's really hard to know because my ego mind tries to rationalize all my iniquities. Many question arose. Would a Mitzvah counteract a sin now or would I have to wait until next year to confess again. I wondered if there are both small sins and big sins, or is a sin a sin? Is littering chewing gum wrappers as bad as stealing chewing gum? I don't know; only my conscience could tell me. What I do know is that the irreconcilable forces of sin and Mitzvah, provides us with a yardstick to measure if we are, indeed, fulfilling our purpose and destiny.
What I learned from this whole experience is that the spiritual part of Judaism takes place in our everyday activities, not in the synagogue. The early hassidic Rebbes, we're told, went out to the market place to find poor, hapless, distressed Jews in need of help and assistance. It is out there that we can choose whether to sin or not, but how could we know the right choice to make. It would take some kind of antennae, an oracle like the Urim V'Tumim of the High Priest's breastplate to intuit God's nod of approval. We can, with some practice, sensitize ourselves to pick up these messages either as the warm, loving aura of Mitzvah or the cold hostile feelings of sin. We know when it's right and we know when it's wrong; we don't need a book to tell us.
Jewish spirituality, quite different from the spiritual methods of the Eastern religions, yet equally effective, is built on the system of Mitzvot. The performance of mitzvot-- particularly those related to the Creation, the Exodus from Egypt, and the Tent in the Wilderness--reduces our reliance on ego, brings about healing, awakens us from from our fleeting, mundane activities and return us, once more, to that place of primal empowerment. We should rethink our image of Mitzvot, not as antiquated, meaningless rituals performed by our immigrant ancestors, but as the current trend of contemporary, enlightened Jews looking to reclaim their spiritually.
Friday, March 26, 2010
Finding God For Myself
Living a quaint rural town in southeastern Massachusetts, miles from the closest synagogue makes Torah study a bit more difficult. I searched for a means to learn without a chavruta, a study partner, and concurrently satisfy my longing for meaningful spiritual practice. I carefully considered several routes before selecting two paths that seemed the most pragmatic. Study ordinarily implies filling the mind with facts, with retaining information that might be useful at some later date. Many believe that Torah study is reserved for an elite few, for scholars, for rabbis or for the strictly observant. My learning is just the opposite; it's a spiritual practice aimed at making "korbonnot", coming closer to God. It's available to anyone who is willing to open the book and look at the text with a clear mind, one that's unencumbered with thoughts of the everyday world which can then become like a sponge, able to soak up the deeper meanings of the text.
I had been scouring through the text, for some months, for an access into the problem and then one day right before my very eyes I found the first of the two directions: God establishes a relationship with us through the narrative. To reach this conclusion, I had to juggle a few ideas that arose during the months of investigation. Human beings need a medium in which to communicate with God and the spiritual world. I reasoned that stories are constructed from elemental feelings and impulses common to a nation's corporate experiences and reflected on another level through their literature. The stories in Torah are just that bridge. If we can allow ourselves, even for a single study session, to walk in the sandals of the ancient Israelites, the stories become real. Torah is writtten in metaphors. Behind the metaphor lies its true meaning like the tale of the Golden Calf that came to represent our worldly cravings. There's a certain energetic charge that accompanies the discovery of personal meanings of metaphors for yourself.
It's not necessary to read through or have a command of the entire Pentateuch, the five books of Moses. This course of study performs well with any selection of the text: the weekly portion or any specific excerpt of your own choice. As I read through the chapters I felt as if God was talking, not only to the Israelites through Moses, but to me. I found that by studying the text, with special emphasis on how God exercises His will and shapes the cause of events directly or indirectly--I could learn to keep God before me at all times. These are some of the mental notes I kept in mind. God is the indisputable boss like when He uttered to Abram in Genesis 12:1, "Go forth from your native land and from your fathers house to the land that I will show you". God is the principle prophesy maker as in Genesis 15:13, when He said to Abram, "Know well that your offspring shall be strangers in a land not theirs (Egypt) and they shall be enslaved and oppressed four hundred years; but I will execute judgement on the nation and in the end they shall go free" Finally I was mindful how God's decisions actually materialized as summarized in Exodus 12:31 as Pharoah exclaimed, "Up, depart from among my people, you and the Israelites! go, worship the Lord as you said". Our relationship to the Creator is determined by our understanding of how the Torah text revolves around God, not the Patriarchs or the Israelites.
The other fork in the road led me to learn more about myself through the text, another route towards relating to God. Again I kept set of mental questions before me as I read through verse after verse. What is it about the story, a verse, a word that seems to resonate with some aspect of my life? Is there something about the story that rings a bell? Could I recall experiences in my life when I experienced something similar to this story? How would I describe the characters in the story? Who did I know who's like them? Could I identify with any one of the characters? Which one? How does God instigate action in my life? What does He want me to do?
I share this quest, particularly, for those who live far from a synagogue, who are distanced from Jewish life, who wish to pursue deeper meanings of Torah or who simply feel they don't have the time. When we make a spiritual discipline a priority, we miraculously find a way to get everything done. When we free up time to do the things that really feed our souls then we find the peace and happiness we seek.
I had been scouring through the text, for some months, for an access into the problem and then one day right before my very eyes I found the first of the two directions: God establishes a relationship with us through the narrative. To reach this conclusion, I had to juggle a few ideas that arose during the months of investigation. Human beings need a medium in which to communicate with God and the spiritual world. I reasoned that stories are constructed from elemental feelings and impulses common to a nation's corporate experiences and reflected on another level through their literature. The stories in Torah are just that bridge. If we can allow ourselves, even for a single study session, to walk in the sandals of the ancient Israelites, the stories become real. Torah is writtten in metaphors. Behind the metaphor lies its true meaning like the tale of the Golden Calf that came to represent our worldly cravings. There's a certain energetic charge that accompanies the discovery of personal meanings of metaphors for yourself.
It's not necessary to read through or have a command of the entire Pentateuch, the five books of Moses. This course of study performs well with any selection of the text: the weekly portion or any specific excerpt of your own choice. As I read through the chapters I felt as if God was talking, not only to the Israelites through Moses, but to me. I found that by studying the text, with special emphasis on how God exercises His will and shapes the cause of events directly or indirectly--I could learn to keep God before me at all times. These are some of the mental notes I kept in mind. God is the indisputable boss like when He uttered to Abram in Genesis 12:1, "Go forth from your native land and from your fathers house to the land that I will show you". God is the principle prophesy maker as in Genesis 15:13, when He said to Abram, "Know well that your offspring shall be strangers in a land not theirs (Egypt) and they shall be enslaved and oppressed four hundred years; but I will execute judgement on the nation and in the end they shall go free" Finally I was mindful how God's decisions actually materialized as summarized in Exodus 12:31 as Pharoah exclaimed, "Up, depart from among my people, you and the Israelites! go, worship the Lord as you said". Our relationship to the Creator is determined by our understanding of how the Torah text revolves around God, not the Patriarchs or the Israelites.
The other fork in the road led me to learn more about myself through the text, another route towards relating to God. Again I kept set of mental questions before me as I read through verse after verse. What is it about the story, a verse, a word that seems to resonate with some aspect of my life? Is there something about the story that rings a bell? Could I recall experiences in my life when I experienced something similar to this story? How would I describe the characters in the story? Who did I know who's like them? Could I identify with any one of the characters? Which one? How does God instigate action in my life? What does He want me to do?
I share this quest, particularly, for those who live far from a synagogue, who are distanced from Jewish life, who wish to pursue deeper meanings of Torah or who simply feel they don't have the time. When we make a spiritual discipline a priority, we miraculously find a way to get everything done. When we free up time to do the things that really feed our souls then we find the peace and happiness we seek.
Sunday, March 7, 2010
Jewish Spirituality In A Nutshell (Part 2)
The great stumbling block in achieving Devekut reflects upon the understanding of exile, a kind of existential loneliness. Ever since the Israelite captivity in Babylonia, some three thousand years ago, exile came to be identified with distancing oneself or an entire nation from God. Today, our estrangement from God is defined by our attachment to external influences—material possessions and much of our self-centered behaviors. Jewish historical records go on to trace the hardships that had befallen the Jewish people for their disobedience to God’s commandments. The shame of the golden calf incident became the symbol of our ultimate exile; when enraged by that sinful deed, God threatened the total annihilation of the Israelites. Where are we today? How distant from God have we become? To answer that, you may just need to look around and perceive all the suffering, destruction and pain that we’re exposed to daily.
The return trip from exile is a process we call T’shuvah (from the Hebrew verb “to return”) is at the heart of Jewish spirituality. It is thought of as a process; it is not instantaneous, it takes place over time. T’shuvah, does not, as commonly believed, mean to refrain from consciously hurtful actions. The motivation for such actions lies rooted deeply in our subconscious; they are out of our conscious control. T’shuvah is the complete about-face from our present behavior patterns to one guided by Divine wisdom, the result of clinging to God. The process of T’shuvah is inaugurated at Rosh HaShanah, but the effort of turning towards God is meant to continue all year long. Through self-awareness exercises, which helps us to see ourselves more objectively, the process of turning inward is initiated.
Are contemporary synagogues capable of fostering spirituality? Despite much grumbling that synagogue services are often lifeless and uninspiring, they still offer us an environment in which to grow spiritually. Synagogues provide us with a community whose mere presence provides the means for strength and support for our prayers. Prayer, the leading Jewish spiritual practice arouses our hearts in praise of God; it inflames our innate aspect of love. Synagogues also provide us with rabbis and teachers under whose guidance we can receive deeper insight into the mitzvot and the teachings of the Torah.
Mitzvot and Torah are prayers of a different order. Any religious obligation that helps direct our attention to God is prayer. Rabbi Abraham Heshel’s statement comes to mind as he marched for civil rights from Selma to Montgomery and declared, “I’m praying with my feet”. Mitzvot, the Divine commandments require action by the physical body, like the holidays and Shabbat; while Torah narrative engages the mind on how God functions in the world. By integrating all three modalities prayer (emotions), mitzvot (action) and Torah (mind) we’re brought to a deeper understanding of the workings of spirit, and ultimately to union with the Divine Source. Yet, with this in mind, one urgent ingredient is still missing. We must learn to pay careful attention to everything our mind, body and emotions communicate to us. The kind of focusing—kavannah, in Hebrew— in prayer and in deeds momentarily nullifies our sense of self, and opens our perception to Divinity. It’s like a meditation on becoming aware of ourselves.
Spirituality requires a certain behavior pattern expected of people pursuing a spiritual path. As Jews seeking access to the spiritual realm, we must behave in a manner conducive to Jewish expectations. Even before opening a holy text, we must learn to act with humility, with compassion, with kindness, with trust, with generosity, with all the characteristics that define us as “b’tselim elohim”, created in the image of God. Jewish spirituality depends upon each individual’s penetrating, inner-directed exploration; it is more than merely the practice of Jewish customs. Spirituality is striving to integrate our body and mind with the spiritual dimension in order to align ourselves with the Source of Creation.
The End
The return trip from exile is a process we call T’shuvah (from the Hebrew verb “to return”) is at the heart of Jewish spirituality. It is thought of as a process; it is not instantaneous, it takes place over time. T’shuvah, does not, as commonly believed, mean to refrain from consciously hurtful actions. The motivation for such actions lies rooted deeply in our subconscious; they are out of our conscious control. T’shuvah is the complete about-face from our present behavior patterns to one guided by Divine wisdom, the result of clinging to God. The process of T’shuvah is inaugurated at Rosh HaShanah, but the effort of turning towards God is meant to continue all year long. Through self-awareness exercises, which helps us to see ourselves more objectively, the process of turning inward is initiated.
Are contemporary synagogues capable of fostering spirituality? Despite much grumbling that synagogue services are often lifeless and uninspiring, they still offer us an environment in which to grow spiritually. Synagogues provide us with a community whose mere presence provides the means for strength and support for our prayers. Prayer, the leading Jewish spiritual practice arouses our hearts in praise of God; it inflames our innate aspect of love. Synagogues also provide us with rabbis and teachers under whose guidance we can receive deeper insight into the mitzvot and the teachings of the Torah.
Mitzvot and Torah are prayers of a different order. Any religious obligation that helps direct our attention to God is prayer. Rabbi Abraham Heshel’s statement comes to mind as he marched for civil rights from Selma to Montgomery and declared, “I’m praying with my feet”. Mitzvot, the Divine commandments require action by the physical body, like the holidays and Shabbat; while Torah narrative engages the mind on how God functions in the world. By integrating all three modalities prayer (emotions), mitzvot (action) and Torah (mind) we’re brought to a deeper understanding of the workings of spirit, and ultimately to union with the Divine Source. Yet, with this in mind, one urgent ingredient is still missing. We must learn to pay careful attention to everything our mind, body and emotions communicate to us. The kind of focusing—kavannah, in Hebrew— in prayer and in deeds momentarily nullifies our sense of self, and opens our perception to Divinity. It’s like a meditation on becoming aware of ourselves.
Spirituality requires a certain behavior pattern expected of people pursuing a spiritual path. As Jews seeking access to the spiritual realm, we must behave in a manner conducive to Jewish expectations. Even before opening a holy text, we must learn to act with humility, with compassion, with kindness, with trust, with generosity, with all the characteristics that define us as “b’tselim elohim”, created in the image of God. Jewish spirituality depends upon each individual’s penetrating, inner-directed exploration; it is more than merely the practice of Jewish customs. Spirituality is striving to integrate our body and mind with the spiritual dimension in order to align ourselves with the Source of Creation.
The End
Subscribe to:
Posts (Atom)