Judaism was born with the Exodus and the concept of liberty. We've already discussed how Jethro presented the concept of representational government to his son-in-law, Moses, in the Sinai Desert. We remember our escape from Egyptian bondage and our gaining liberty each year at Passover. We are instructed to think as if we ourselves participated in the Exodus and found freedom in the desert. As such, Jews have historically been among the strongest advocates of human rights and liberty for all citizens of the world. We must again step up and help those struggling for democracy in Iran. President Obama has been hesitant. We must not! The stakes are too high and we may never get another chance in the near future. Remember Tiennamen Square? Here's some ideas of how you can support the protesters demanding freedom in Iran:
1) Display green banners and ribbons this July 4th to show our support for the Iranians, as we celebrate America's Independence Day.
2) Tomorrow (June 26th) at 1pm Tehran time, Iranian protestors will be releasing green balloons into the sky. We should join them by releasing a green balloon wherever you are at the same time.
3) Contact the White House and your Congressional representatives and demand they speak up and do more. The Jewish vote in America is important to them.
4) Organize efforts with your synagogue and local civic groups to help the Iranian demonstrators.
5) If you plan to attend one of the scheduled July 4th Tea Parties, speak out for liberty for America and Iran.
6) Join one, or several of the Democracy in Iran forums showing up on sites like Facebook and Twitter. Then speak out and share ideas!
I know if you're like me, you've been disappointed and disheartened by the weak response of our American government in supporting the protestors in Iran. But instead of giving up, we must learn from the Iranian's themselves. We must make their cause our own and speak out. It's good for Iran, Israel and America.
Jews have a historical connection to Iran that's deeper than most other countries. We've lived their for over 2500 years, the "annointed" King Cyrus the Great released us from captivity in Babyon and it's likely that the Garden of Eden was located in northwest Iran. They are our brothers and sisters and need our help. Please join me. Thanks.
Until next time....
Shmuel
Thursday, June 25, 2009
Monday, June 22, 2009
Red, White,Blue and Green
Jews have had a long and rich history with Iran (Persia) for over 2500 years. It was the Persian King Cyrus the Great who granted the Jews freedom from Babylonian captivity and allowed them to return to Jerusalem to rebuild the temple. The Bible refers to him as "annointed by God." It was another Persian ruler, Ahaserus/Xerxes who married Queen Ester and spared the Jews from annihilation. Up until the Islamic Revolution of 1979, Iran and Israel had friendly relations much like that with Turkey today. Should the current regime fall and democracy come to Iran, it could greatly improve prospects for Middle East peace by ending support for terror organizations such as Hezbollah and Hamas.
So like many, I've been disappointed that President Obama has taken a timid and weak response in showing support for the demonstrators, while at the same time being extra-critical of Israel. In this, he breaks from American tradition in standing up for democracy throughout the world. Following the American Revolution, it was Thomas Paine and others who went on to fight for democracy in France. It was JFK who said that we were all Berliners. President Ronald Reagan said Mr. Gorbachev, "tear down this wall." President Bush called Iran part of the Axis of Evil and promised America would stand by all who struggled for democracy throughout the world. So where is President Obama? Apparently, handing the torch of liberty off to France and President Sarkozy, who's been much more vocal in his support of the protestors in Iran.
But we can learn something from the Iranian protestors. They demonstrate to show the Ayatollahs that the people are the true sovereigns in Iran. Like them, power in America rests with us. So, if the President won't stand for liberty, we can. Here's what I propose:
America is about to celebrate the birth of our nation and our own declaration of independence. This July 4th, as we celebrate the Red, White and Blue, let's add green...the color of the protestors in Iran. Wear green and hang green ribbons, or banners wherever you can. Speak out at July 4th celebrations, on talk radio, to members of Congress and write letters to the editor of your local newspapers. Events are moving fast in Iran, so if July 4th is too late then start today. Let's reclaim the mantle of liberty throughout the world for America.
As we've discussed before, liberty is a cornerstone of Judaism and Biblical tradition played a large role in the founding principles of America. Jews know first-hand what it's like to suffer and have historically stood on the side of freedom. It is part of the tradition of Tikkun Ha-Olam, or the healing of the world. Please help me to stand up for liberty in Iran. Help me to spread this idea through Twitter, Facebook and tell and email your friends and family. This is a defining moment in history and we may never get another chance to spread democracy in Iran in the near future. Let's make this one count!
Before going, I'd just add that it was policies of appeasement and non-involvement that allowed the Holocaust to go as far as it did. No one wanted to step up in the 1930's and speak out against the Nazi's. When we say Never Again, let's apply it to those struggling for freedom in Iran also.
Until next time....
Shmuel
So like many, I've been disappointed that President Obama has taken a timid and weak response in showing support for the demonstrators, while at the same time being extra-critical of Israel. In this, he breaks from American tradition in standing up for democracy throughout the world. Following the American Revolution, it was Thomas Paine and others who went on to fight for democracy in France. It was JFK who said that we were all Berliners. President Ronald Reagan said Mr. Gorbachev, "tear down this wall." President Bush called Iran part of the Axis of Evil and promised America would stand by all who struggled for democracy throughout the world. So where is President Obama? Apparently, handing the torch of liberty off to France and President Sarkozy, who's been much more vocal in his support of the protestors in Iran.
But we can learn something from the Iranian protestors. They demonstrate to show the Ayatollahs that the people are the true sovereigns in Iran. Like them, power in America rests with us. So, if the President won't stand for liberty, we can. Here's what I propose:
America is about to celebrate the birth of our nation and our own declaration of independence. This July 4th, as we celebrate the Red, White and Blue, let's add green...the color of the protestors in Iran. Wear green and hang green ribbons, or banners wherever you can. Speak out at July 4th celebrations, on talk radio, to members of Congress and write letters to the editor of your local newspapers. Events are moving fast in Iran, so if July 4th is too late then start today. Let's reclaim the mantle of liberty throughout the world for America.
As we've discussed before, liberty is a cornerstone of Judaism and Biblical tradition played a large role in the founding principles of America. Jews know first-hand what it's like to suffer and have historically stood on the side of freedom. It is part of the tradition of Tikkun Ha-Olam, or the healing of the world. Please help me to stand up for liberty in Iran. Help me to spread this idea through Twitter, Facebook and tell and email your friends and family. This is a defining moment in history and we may never get another chance to spread democracy in Iran in the near future. Let's make this one count!
Before going, I'd just add that it was policies of appeasement and non-involvement that allowed the Holocaust to go as far as it did. No one wanted to step up in the 1930's and speak out against the Nazi's. When we say Never Again, let's apply it to those struggling for freedom in Iran also.
Until next time....
Shmuel
Thursday, June 18, 2009
Support Iranian Democracy
The protests in Iran over election irregularities represent the most promising opportunity for reform and true democracy in that country since the beginning of the Islamic regime in 1979. What many do not remember, or realize, is that the current Islamic government came to power as a result of similar protests over election fraud in 1979. Can history be repeating itself? I hope so, as it could mark the beginning of a new era in the Middle East, if freedom is promoted and allowed to spread.
Critics, including President Obama, say that we shouldn't meddle and that there's not much difference between Achmadinejad and Mousavi. I say that these critics are missing the point. America's founding principles are based on personal liberties and individual freedoms and these are concepts we've promoted throughout the world all through our history. Much of the world's democracies would not currently exist, if it hadn't of been for American "meddling." Furthermore, we saw what can happen to democratic revolutions at Tienamen Square in 1989, when the protestors are left on their own without outside support. They are eventually overwhelmed and defeated by the authoritarian regimes, if those ruling governments don't feel there's a price to be paid for their harsh actions. This past June 4th marked the anniversary of the Tienamen Square massacre and the defeat of the democratic protestors in China. It was a day of mourning for me, as I remember those events vividly. And I have to ask myself how different the world might be today, if those protestors had received more support and had overthrown the authoritarian Communist regime and replaced it with Western style democracy. It is for me once again a moment that we think of and say "Never Again!"
For Jews, individual liberties and freedoms are a matter of faith. More than most peoples, we've suffered and know the dangers of centralized, authoritarian governments that don't tolerate differences and dissent. And every year we celebrate freedom and liberation with holidays such as Passover, Shavuot, Sukkot and Shabbat on a weekly basis. It is the concept that is at the core of our religion and culture. As such, it is truly "Jewish" to support the protestors for democratic reform in Iran in whatever way possible. And don't let the naysayers tell you that "Jewish" support for democracy in Iran will undermine the efforts of the Muslim protestors. Prior to the rise of the Ayatollah's, Iran and it's people had some of the warmest relations with Israel and the West of any nation in the Middle East. It can be that way again, especially if the Iranian people see that Jews and Israel support their desire for freedom.
So what can we do? Here's just a few ideas:
1) Contact the press and write letters to the editor in local papers, or speak out on radio talk shows.
2) Make comments on supportive blogs, or write your own.
3) Speak out to politicians at all levels and demand their support for freedom and democracy in Iran.
4) Support companies like Twitter, who are making extra effort to support the protestors efforts to get their message out to the world.
5) Speak out and do what you can to support and organize efforts through your local synagogue, or civic organizations.
6) Contact organizations that promote democracy in Iran and offer your support. See what they suggest.
This is truly a chance to bring lasting change and peace to the Middle East. Like I mentioned, the current Islamic regime came to power under similar circumstances. We must do whatever we can to keep the focus on the protestors and their efforts and to fan the flames of freedom as they spread across the Iran and the Middle East. This must be our line in the sand and where we say "Never Again." It is truly being "Jewish" at its best.
Until next time....
Shmuel
Critics, including President Obama, say that we shouldn't meddle and that there's not much difference between Achmadinejad and Mousavi. I say that these critics are missing the point. America's founding principles are based on personal liberties and individual freedoms and these are concepts we've promoted throughout the world all through our history. Much of the world's democracies would not currently exist, if it hadn't of been for American "meddling." Furthermore, we saw what can happen to democratic revolutions at Tienamen Square in 1989, when the protestors are left on their own without outside support. They are eventually overwhelmed and defeated by the authoritarian regimes, if those ruling governments don't feel there's a price to be paid for their harsh actions. This past June 4th marked the anniversary of the Tienamen Square massacre and the defeat of the democratic protestors in China. It was a day of mourning for me, as I remember those events vividly. And I have to ask myself how different the world might be today, if those protestors had received more support and had overthrown the authoritarian Communist regime and replaced it with Western style democracy. It is for me once again a moment that we think of and say "Never Again!"
For Jews, individual liberties and freedoms are a matter of faith. More than most peoples, we've suffered and know the dangers of centralized, authoritarian governments that don't tolerate differences and dissent. And every year we celebrate freedom and liberation with holidays such as Passover, Shavuot, Sukkot and Shabbat on a weekly basis. It is the concept that is at the core of our religion and culture. As such, it is truly "Jewish" to support the protestors for democratic reform in Iran in whatever way possible. And don't let the naysayers tell you that "Jewish" support for democracy in Iran will undermine the efforts of the Muslim protestors. Prior to the rise of the Ayatollah's, Iran and it's people had some of the warmest relations with Israel and the West of any nation in the Middle East. It can be that way again, especially if the Iranian people see that Jews and Israel support their desire for freedom.
So what can we do? Here's just a few ideas:
1) Contact the press and write letters to the editor in local papers, or speak out on radio talk shows.
2) Make comments on supportive blogs, or write your own.
3) Speak out to politicians at all levels and demand their support for freedom and democracy in Iran.
4) Support companies like Twitter, who are making extra effort to support the protestors efforts to get their message out to the world.
5) Speak out and do what you can to support and organize efforts through your local synagogue, or civic organizations.
6) Contact organizations that promote democracy in Iran and offer your support. See what they suggest.
This is truly a chance to bring lasting change and peace to the Middle East. Like I mentioned, the current Islamic regime came to power under similar circumstances. We must do whatever we can to keep the focus on the protestors and their efforts and to fan the flames of freedom as they spread across the Iran and the Middle East. This must be our line in the sand and where we say "Never Again." It is truly being "Jewish" at its best.
Until next time....
Shmuel
Friday, June 12, 2009
Was Abraham From India?
At one point in my life, I was doing some real soul-searching at a time I was looking for answers that Judaism didn't seem to have. As part of this process, I studied the Hindu, Buddhist and Sikh philosophies of India and found a lot that felt right and natural to me. But I guess I wasn't quite ready to abandon my Jewish faith and heritage. Eventually, I discovered Kabbalah and Jewish mysticism and found that Judaism did share many of the concepts such as meditation and reincarnation that rang true to me. I'm not alone in feeling this connection, as it is estimated that about 2/3 of the students attending Buddist monasteries and ashrams in America are of Jewish descent. I understand there is a similar draw for Israelis, so much so that the Chabad movement has set up in India in a place that is popular with Israeli tourists. Is there something that draws Jews to India? What explains this connection?
I first started questioning a connection between Hebrews and India when I came upon a passage in a Buddhist guide describing the Kshatriya's, members of the merchant class in India, who would "drop out" from society and seek spiritual inspiration in solitude, or small groups. In their search for Brahman, or the Ultimate Reality, they became the forerunners of much of later Buddhist and Hindu philosophy and their ideas form the core of the Upanishads. Having a fairly in-depth knowledge of ancient Jewish history, I saw the resemblance to the Biblical Hebrews and their founder, Abraham. Today, we think of the Hebrews as an ethnic group. But to the ancient Egyptians and Mesopatamians, they were a social class of individuals who left settled urban life behind. Historians question and debate as to why, but I believe the answer is the same as with the Kshatriya's of India. They were spiritual seekers and followers of Abraham and the succeeding Hebrew Patriarchs. I then saw the similarities of the name Abraham and Brahman and then realized that the connection may go back to the origins of the Jewish faith. I decided to check it out. Here's some of what I found.
1) In his "History of the Jews," the Jewish scholar, Flavius Josephus (37-100 A.D.) wrote that the Greek philosopher, Aristotle had said..."These Jews are derived from the Indian philosophers; they are named by the Indians Calani." (Book 1:22)
2) Clearchus of Soli wrote: "The Jews descend from the philosophers of India. The philosophers are called in India Calanians and in Syria Jews."
3) Megasthenes, who was sent to India by Seleucis Nicator, about three hundred years before Christ says the Jews were an Indian tribe, or sect called Kalani...." (Anacalypsis, by Geoffrey Higgins, Vol. 1; pg. 400)
4) Voltaire believed that Abraham descended from some of the numerous Brahman priests, who left India to spread their teachings throughout the world; he offered the following evidence:
- The similarity of names...Abraham and Brahma.
- The location of the city of Ur (from where Abraham migrated westward) close to the Persia
border and on the road to India.
- The fact that the Persians (Indo-European relatives to the Indians) claimed Abraham as
the founder of their religion and had adopted Brahma as their own.
5) In his book, "Indic Ideas in the Graeco-Roman World," Subhash Kak says "The drying up of the Sarasvati River around 1900 B.C., which led to a major relocation of the population centered around the Sindhu and Sarasvati valleys, could have been the event that caused a migration westward from India. It is soon after this time that the Indic element begins to appear all over West Asia, Egypt and Greece." This is the historical period usually assigned to the migration of Abraham and the Hebrews west to Canaan and Egypt.
6) The Indian historian, Kuttikhat Purushothama Chon believes that Abraham was driven out of India. He states that the invading Aryans, unable to defeat the Asuras (the mercantile class that had once ruled in the Indus Valley) spent so many years fighting covertly against them, such as destroying their huge system of irrigation lakes, causing destructive flooding, that Abraham and his kindred just gave up and marched to West Asia. (Remedy the Frauds in Hinduism)
7) In ancient India, the Aryan cult was called "Brahm-Aryan." They worshipped multiple-gods like much of the ancient world. By rejecting polytheism, Abraham would have become "A-Brahm," no longer a Brahman. This same name is what the Aryans called the indigenous Asuras. It is quite logical to assume that the fathers of the Indus Civilization were proto-Hebrews, or proto-Jews.
8) In Genesis 23:4, we read that Abraham asked the Hittite rulers (Indo-Europeans like the Indians) of Jerusalem to sell him a burial plot for his family. They answered "thou art a prince among us: In the choice of your sepulchres bury thy dead; none of us shall withold from thee." The Bible never denies that Abraham was a Hittite. To be exact, the Prophet Jeremiah says of the Jews, "Your mother was a Hittite, your father a wandering Aramean." Traditionally Judaism places descent as through the mother, rather than the father.
9) The names Abraham and Brahma can both be translated as "Father of Divine Mercy," or "Father of a multitude," in both Hebrew and the Kashmiri dialect of India.
There is more evidence out there than I can address here including the similarities between Abraham's wife, Sarai and Brahma's wife and consort, Saraisvati (Sarai-svati). The theory of Indian origins for Abraham and his followers does help to fill in the gaps. But why does it matter? Does it really? I think so and here's why:
- By placing Judaism in it's proper historical context, I think one can gain greater understanding of it as a branch of Indian philosophy, or an Eastern religion that moved West. As such, I think it offers Westerners seeking access to Eastern spirituality a path they can relate to better and understand easier.
- It helps to revitalize Judaism itself by revealing there is no spiritual "Void" in the faith like many believe. It is more than a set of ethical principles and contains the highest of spiritual concepts with traditions of meditation and more.
- For the many Jews who've sought "Enlightenment" in Eastern traditions, they no longer have to feel guilty, or that their beliefs are in conflict with their Jewish heritage. Also, for those Buddhists and Hindu's seeking ways to transform their faith for the modern world, or to make it more portable (as in the case of the Dalai Llama and the Tibetans who've lost their homeland), the Jews can offer advice and serve as a model.
- I'd argue that as more Jews and Indians become aware of their close historical connection that Israel and India will draw closer together and can together serve as spiritual "lights" to the world. Practically, this will benefit both of them in their fight against radical Islamic extemists. India is the only country with no history of institional anti-semitism in the world.
- It supports the idea that there is in reality one set of spiritual truths and that God appears to individuals and cultures in the guise they can best relate to. This is a common theme in both Jewish and Indian philosophy. Perhaps one day there could emerge a Jewish/Indian hybrid philosophy that shares the best of two kindred faiths. Perhaps Buddha will in the future be seen as just another prophet like Moses, or Isaiah. Who knows?
It may never be possible to prove the historical connection between the ancient Indians and Hebrews. Right now, there is just growing evidence to support the theory. But if it helps individuals to understand their "Jewish Soul" better and to bring Tikkun (healing) to the world, does it really matter if it's conclusive? I'd argue not. I feel that it's helped me to grow spiritually and to reconcile seemingly conflicting beliefs that I felt were true in my heart. I'm sure others will feel the same way. It's simply a matter of faith, but based on evidence.
Until next time....
Shmuel
I first started questioning a connection between Hebrews and India when I came upon a passage in a Buddhist guide describing the Kshatriya's, members of the merchant class in India, who would "drop out" from society and seek spiritual inspiration in solitude, or small groups. In their search for Brahman, or the Ultimate Reality, they became the forerunners of much of later Buddhist and Hindu philosophy and their ideas form the core of the Upanishads. Having a fairly in-depth knowledge of ancient Jewish history, I saw the resemblance to the Biblical Hebrews and their founder, Abraham. Today, we think of the Hebrews as an ethnic group. But to the ancient Egyptians and Mesopatamians, they were a social class of individuals who left settled urban life behind. Historians question and debate as to why, but I believe the answer is the same as with the Kshatriya's of India. They were spiritual seekers and followers of Abraham and the succeeding Hebrew Patriarchs. I then saw the similarities of the name Abraham and Brahman and then realized that the connection may go back to the origins of the Jewish faith. I decided to check it out. Here's some of what I found.
1) In his "History of the Jews," the Jewish scholar, Flavius Josephus (37-100 A.D.) wrote that the Greek philosopher, Aristotle had said..."These Jews are derived from the Indian philosophers; they are named by the Indians Calani." (Book 1:22)
2) Clearchus of Soli wrote: "The Jews descend from the philosophers of India. The philosophers are called in India Calanians and in Syria Jews."
3) Megasthenes, who was sent to India by Seleucis Nicator, about three hundred years before Christ says the Jews were an Indian tribe, or sect called Kalani...." (Anacalypsis, by Geoffrey Higgins, Vol. 1; pg. 400)
4) Voltaire believed that Abraham descended from some of the numerous Brahman priests, who left India to spread their teachings throughout the world; he offered the following evidence:
- The similarity of names...Abraham and Brahma.
- The location of the city of Ur (from where Abraham migrated westward) close to the Persia
border and on the road to India.
- The fact that the Persians (Indo-European relatives to the Indians) claimed Abraham as
the founder of their religion and had adopted Brahma as their own.
5) In his book, "Indic Ideas in the Graeco-Roman World," Subhash Kak says "The drying up of the Sarasvati River around 1900 B.C., which led to a major relocation of the population centered around the Sindhu and Sarasvati valleys, could have been the event that caused a migration westward from India. It is soon after this time that the Indic element begins to appear all over West Asia, Egypt and Greece." This is the historical period usually assigned to the migration of Abraham and the Hebrews west to Canaan and Egypt.
6) The Indian historian, Kuttikhat Purushothama Chon believes that Abraham was driven out of India. He states that the invading Aryans, unable to defeat the Asuras (the mercantile class that had once ruled in the Indus Valley) spent so many years fighting covertly against them, such as destroying their huge system of irrigation lakes, causing destructive flooding, that Abraham and his kindred just gave up and marched to West Asia. (Remedy the Frauds in Hinduism)
7) In ancient India, the Aryan cult was called "Brahm-Aryan." They worshipped multiple-gods like much of the ancient world. By rejecting polytheism, Abraham would have become "A-Brahm," no longer a Brahman. This same name is what the Aryans called the indigenous Asuras. It is quite logical to assume that the fathers of the Indus Civilization were proto-Hebrews, or proto-Jews.
8) In Genesis 23:4, we read that Abraham asked the Hittite rulers (Indo-Europeans like the Indians) of Jerusalem to sell him a burial plot for his family. They answered "thou art a prince among us: In the choice of your sepulchres bury thy dead; none of us shall withold from thee." The Bible never denies that Abraham was a Hittite. To be exact, the Prophet Jeremiah says of the Jews, "Your mother was a Hittite, your father a wandering Aramean." Traditionally Judaism places descent as through the mother, rather than the father.
9) The names Abraham and Brahma can both be translated as "Father of Divine Mercy," or "Father of a multitude," in both Hebrew and the Kashmiri dialect of India.
There is more evidence out there than I can address here including the similarities between Abraham's wife, Sarai and Brahma's wife and consort, Saraisvati (Sarai-svati). The theory of Indian origins for Abraham and his followers does help to fill in the gaps. But why does it matter? Does it really? I think so and here's why:
- By placing Judaism in it's proper historical context, I think one can gain greater understanding of it as a branch of Indian philosophy, or an Eastern religion that moved West. As such, I think it offers Westerners seeking access to Eastern spirituality a path they can relate to better and understand easier.
- It helps to revitalize Judaism itself by revealing there is no spiritual "Void" in the faith like many believe. It is more than a set of ethical principles and contains the highest of spiritual concepts with traditions of meditation and more.
- For the many Jews who've sought "Enlightenment" in Eastern traditions, they no longer have to feel guilty, or that their beliefs are in conflict with their Jewish heritage. Also, for those Buddhists and Hindu's seeking ways to transform their faith for the modern world, or to make it more portable (as in the case of the Dalai Llama and the Tibetans who've lost their homeland), the Jews can offer advice and serve as a model.
- I'd argue that as more Jews and Indians become aware of their close historical connection that Israel and India will draw closer together and can together serve as spiritual "lights" to the world. Practically, this will benefit both of them in their fight against radical Islamic extemists. India is the only country with no history of institional anti-semitism in the world.
- It supports the idea that there is in reality one set of spiritual truths and that God appears to individuals and cultures in the guise they can best relate to. This is a common theme in both Jewish and Indian philosophy. Perhaps one day there could emerge a Jewish/Indian hybrid philosophy that shares the best of two kindred faiths. Perhaps Buddha will in the future be seen as just another prophet like Moses, or Isaiah. Who knows?
It may never be possible to prove the historical connection between the ancient Indians and Hebrews. Right now, there is just growing evidence to support the theory. But if it helps individuals to understand their "Jewish Soul" better and to bring Tikkun (healing) to the world, does it really matter if it's conclusive? I'd argue not. I feel that it's helped me to grow spiritually and to reconcile seemingly conflicting beliefs that I felt were true in my heart. I'm sure others will feel the same way. It's simply a matter of faith, but based on evidence.
Until next time....
Shmuel
Tuesday, June 9, 2009
Welcoming the Shabbat Bride: Who is she?
Each Friday, we sing the song Lecha Dodi which welcomes the Sabbath, or Shabbat Bride. This song owes it's origins to the the mystic followers of Rabbi Isaac of Akko, also known as the Ari of Safed. Many Jews and historians believe this is where thought and mention of the Shabbat Bride, or Queen begins with Jewish mystics of the Middle Ages. But the mystics, or Kabbalists themselves say it is much older and after a little research, I believe them. So who is she? Who is the Shabbat Bride?
The easy answer is just what the Kabbalists claim she is...the sphere of Malkhut on the Tree of Life, or God's Divine Presence. She represents the nurturing and creative force of the universe. Hence, her connection to Shabbat which celebrates the act and completion of creation. A very similar concept is found in Indian philosophy in the form of Shakti. She also represents the primordial cosmic energy of creation. She represents the dynamic forces that move throughout the universe, according to Wikepedia. There is also a strong resemblance to the forces of Yin (from the Yin Yang) of Taoist philosophy in China. But does all of this come from an importation of foreign belief into Judaism, or is it a lost part of our heritage representing the heart and soul of Jewish faith?
In Hebrew, the Shabbat Bride, or Queen is called Shekinah, meaning "dwelling" and, as mentioned, is the Divine Presence in creation. She represents the spark of the Divine at the core of all of existence. She is where the divine emanation of God came to rest, as the soul of humanity and the universe. It is she that we seek for spiritual renewal on Shabbat, as we remember and try to reconnect our soul with that of the world around us. Our most intimate connection with her is as the divine breath, the neshamah, that gives us life.
Shekinah is not a new concept to Judaism. You can trace her origins at least as far back the Hebrew sojourn in Egypt where they were exposed to an entire pantheon of goddesses, who were the brides of Egyptian gods. With the discovery of the Jewish Falasha in Ethiopia, who were isolated from the rest of the Jewish world since pre-rabbinic times we find our strongest evidence of the Shabbat Queen as a part of Jewish faith from ancient times. They call her Sanbat and the Sabbath celebration is held in her honor. The research of Graham Hancock in seeking the Ark of the Covenant suggests that the Falasha are descended from the Jews of Elephantine who were sent as protectors of Egypt's southern border as early as the 6th century B.C, or before. One of the distinguishing features of this community is that they built their own temple like that in Jerusalem in which the goddess, Sati was worshipped alongside of Yahweh, as his bride. In Egyptian religion, Sati was seen as an incarnation of the goddesss, Isis.
Now before I leave you with the wrong impression, I am not claiming that Judaism is, or ever was a polytheistic faith. It is and has always been a monotheistic religion which is what separated Jews from their neighbors. Shekinah, or the Shabbat Bride was always seen as an aspect of God representing his creative and nurturing nature. Like I mentioned above, she can be compared to the Shakti of Indian philosophy and the Yin of Taoist belief.
In Genesis, we hear God in the form of Elohim, or the Heavenly Host, say let us make humans in our image...male and female he created him. Humanity was not complete without its female half and neither is God in whose image we are made. The secret is that we are the spiritual bride of God...the co-creator whose role it is to complete creation as a universe of mercy and goodness. This is illustrated metaphorically by the Song of Songs, which tells of spiritual love between Israel and God and is stated plainly by Rabbi Dov Baer of Mezerich who said to think of your soul as a part of the Divine Presence like the raindrop in the sea. It is only our limited perception and temporary amnesia that prevents us from remembering this fact. Shabbat is when we wake up and recall. Being musically inclined, I think of us as being a note in the celestial song of creation...again tying in with the Song of Songs and those that we sing in celebration of the seventh day of rest and renewal.
Perhaps the similarities between Judaism and Indian faith explains why in America Jews make up as much as 60-70% of devotees at Hindu/Buddhist monasteries and ashrams. During the Age of Enlightenment in the mid-1800's, there was an effort to purge Judaism of it's superstitions and to create a more rational faith. Shekinah and the mystical elements of Jewish faith were left behind as part of that process of "Reform." But perhaps she still calls to the Jewish soul, which is why many have sought her out as spiritual enlightenment elsewhere. But with her rediscovery they can come home. She is no longer in exile.
In a future discussion, we will discuss more similarities between Jewish and Indian philosophy which I believe illustrates that Judaism is an Eastern religion come West.
Until next time....
Shmuel
The easy answer is just what the Kabbalists claim she is...the sphere of Malkhut on the Tree of Life, or God's Divine Presence. She represents the nurturing and creative force of the universe. Hence, her connection to Shabbat which celebrates the act and completion of creation. A very similar concept is found in Indian philosophy in the form of Shakti. She also represents the primordial cosmic energy of creation. She represents the dynamic forces that move throughout the universe, according to Wikepedia. There is also a strong resemblance to the forces of Yin (from the Yin Yang) of Taoist philosophy in China. But does all of this come from an importation of foreign belief into Judaism, or is it a lost part of our heritage representing the heart and soul of Jewish faith?
In Hebrew, the Shabbat Bride, or Queen is called Shekinah, meaning "dwelling" and, as mentioned, is the Divine Presence in creation. She represents the spark of the Divine at the core of all of existence. She is where the divine emanation of God came to rest, as the soul of humanity and the universe. It is she that we seek for spiritual renewal on Shabbat, as we remember and try to reconnect our soul with that of the world around us. Our most intimate connection with her is as the divine breath, the neshamah, that gives us life.
Shekinah is not a new concept to Judaism. You can trace her origins at least as far back the Hebrew sojourn in Egypt where they were exposed to an entire pantheon of goddesses, who were the brides of Egyptian gods. With the discovery of the Jewish Falasha in Ethiopia, who were isolated from the rest of the Jewish world since pre-rabbinic times we find our strongest evidence of the Shabbat Queen as a part of Jewish faith from ancient times. They call her Sanbat and the Sabbath celebration is held in her honor. The research of Graham Hancock in seeking the Ark of the Covenant suggests that the Falasha are descended from the Jews of Elephantine who were sent as protectors of Egypt's southern border as early as the 6th century B.C, or before. One of the distinguishing features of this community is that they built their own temple like that in Jerusalem in which the goddess, Sati was worshipped alongside of Yahweh, as his bride. In Egyptian religion, Sati was seen as an incarnation of the goddesss, Isis.
Now before I leave you with the wrong impression, I am not claiming that Judaism is, or ever was a polytheistic faith. It is and has always been a monotheistic religion which is what separated Jews from their neighbors. Shekinah, or the Shabbat Bride was always seen as an aspect of God representing his creative and nurturing nature. Like I mentioned above, she can be compared to the Shakti of Indian philosophy and the Yin of Taoist belief.
In Genesis, we hear God in the form of Elohim, or the Heavenly Host, say let us make humans in our image...male and female he created him. Humanity was not complete without its female half and neither is God in whose image we are made. The secret is that we are the spiritual bride of God...the co-creator whose role it is to complete creation as a universe of mercy and goodness. This is illustrated metaphorically by the Song of Songs, which tells of spiritual love between Israel and God and is stated plainly by Rabbi Dov Baer of Mezerich who said to think of your soul as a part of the Divine Presence like the raindrop in the sea. It is only our limited perception and temporary amnesia that prevents us from remembering this fact. Shabbat is when we wake up and recall. Being musically inclined, I think of us as being a note in the celestial song of creation...again tying in with the Song of Songs and those that we sing in celebration of the seventh day of rest and renewal.
Perhaps the similarities between Judaism and Indian faith explains why in America Jews make up as much as 60-70% of devotees at Hindu/Buddhist monasteries and ashrams. During the Age of Enlightenment in the mid-1800's, there was an effort to purge Judaism of it's superstitions and to create a more rational faith. Shekinah and the mystical elements of Jewish faith were left behind as part of that process of "Reform." But perhaps she still calls to the Jewish soul, which is why many have sought her out as spiritual enlightenment elsewhere. But with her rediscovery they can come home. She is no longer in exile.
In a future discussion, we will discuss more similarities between Jewish and Indian philosophy which I believe illustrates that Judaism is an Eastern religion come West.
Until next time....
Shmuel
Friday, June 5, 2009
Two Candles For Shabbat....
I want to introduce, or remind you of what I feel is one of the most meaningful and spiritually enriching activities of Jewish life. It is the lighting of candles to usher in Shabbat. I'm sure you are wondering how this simple ritual can be of such spiritual impact. Isn't it just for atmosphere and symbolism? In truth, it is way more than that. So let's take a look.
First, let me say that the lighting of Shabbat candles does help to set the mood and create an atmosphere of tranquility and peace for the seventh day celebration. It separates the mundane activities of the weekdays from the rest and contemplation of Shabbat. Many of us believe this to be the extant of the ritual. But like I said, there is more.
It is traditional to light two candles to welcome in Shabbat, but not necessary. A single candle and flame will suffice. So why two? It comes down to two basic reasons. One is practicality. In a traditional Shabbat celebration, there is no electricity used and so it's a matter of providing enough light to get through the evening activities. The other is a symbolic reminder of the two reasons the Torah states we sanctify the seventh day for. In Exodus, we are told to remember the seventh day, as God ceased from his work and rested on the seventh day and made it holy. We've discussed previously how the Hebrew word used for rest signifies spiritual renewal and not just physical rest. In Deuteronomy, we are told to observe a day of rest, as the Lord freed us from bondage in Egypt and made us a holy nation at Sinai. So the two candles represent the two reasons given for remember and observe seventh day rest of Shabbat.
But on a more spiritual level, the candles are more than just symbolic. The are actually meditative devices that one can contemplate to renew your soul and feel the Divine Presence around you. Zoharic literature (Tikkunay ha-Zohar 21.50a) teaches that in contemplating the flame of the Shabbat candles one should study it's basic colors of white, red, yellow, black and blue allowing them to fill one's entire mind. You should see and feel their heat and intensity on an intimate level.
It is easy to understand the colors of white, red and yellow, as they are the physical colors of a flame. Even the black can be seen as the darkness that surrounds the flame. But what about the blue? It is said to surround the blackness. So it can't be a physical part of the flame itself. The Zohar (3.33a) provides us a clue. The blue is the Divine Presence...the Shabbat Queen, or Bride that we welcome at sunset on Friday. It is the aura of her holy presence.
I first read of this Shabbat contemplation in "Jewish Meditation" by Rabbi Aryeh Kaplan. To me, the meaningfulness this meditative practice added to a simple Shabbat ritual was amazing. He suggests focusing on the white, red and yellow colors of the flame letting them fill your entire mind. One then shifts their attention to the blackness surrounding the flame, again focusing and absorbing it into the depths of one's being (he suggests placing the candle in a completely dark room and far enough away from the wall to prevent its being lit by the flame). After a while, one will see the aura of blue surrounding the blackness and will feel the Shekinah, or Divine Presence permeate their being. This is a moment of intimate spiritual connection and should be absorbed and felt in your heart of hearts. One becomes the dwelling place for the Divine Presence.
This meditative practice with the Shabbat candles reminds me of a passage I read years ago in a book about Hawaii's Kahuna priests about a man who was taught by an Indian mystic to contemplate the flame and become one with it. It was claimed that this eventually lead to the ability to handle hot objects without harm and to walk on a bed of coals. Again, we see the connection between Eastern Religion and Jewish mystical practice that implies an underlying spiritual truth.
I hope you find this ritual as inspiring as I have and that it compliments your Shabbat observance and lends to deeper spiritual insights and renewal. As indicated by the title of this blog, my hope is to inspire you with a deeper, more meaningful Jewish practice that fills any lingering spiritual void in our lives and helps each of us to find and raise those hidden, divine sparks back to oneness with the Divine Presence.
Until next time....
Shmuel
First, let me say that the lighting of Shabbat candles does help to set the mood and create an atmosphere of tranquility and peace for the seventh day celebration. It separates the mundane activities of the weekdays from the rest and contemplation of Shabbat. Many of us believe this to be the extant of the ritual. But like I said, there is more.
It is traditional to light two candles to welcome in Shabbat, but not necessary. A single candle and flame will suffice. So why two? It comes down to two basic reasons. One is practicality. In a traditional Shabbat celebration, there is no electricity used and so it's a matter of providing enough light to get through the evening activities. The other is a symbolic reminder of the two reasons the Torah states we sanctify the seventh day for. In Exodus, we are told to remember the seventh day, as God ceased from his work and rested on the seventh day and made it holy. We've discussed previously how the Hebrew word used for rest signifies spiritual renewal and not just physical rest. In Deuteronomy, we are told to observe a day of rest, as the Lord freed us from bondage in Egypt and made us a holy nation at Sinai. So the two candles represent the two reasons given for remember and observe seventh day rest of Shabbat.
But on a more spiritual level, the candles are more than just symbolic. The are actually meditative devices that one can contemplate to renew your soul and feel the Divine Presence around you. Zoharic literature (Tikkunay ha-Zohar 21.50a) teaches that in contemplating the flame of the Shabbat candles one should study it's basic colors of white, red, yellow, black and blue allowing them to fill one's entire mind. You should see and feel their heat and intensity on an intimate level.
It is easy to understand the colors of white, red and yellow, as they are the physical colors of a flame. Even the black can be seen as the darkness that surrounds the flame. But what about the blue? It is said to surround the blackness. So it can't be a physical part of the flame itself. The Zohar (3.33a) provides us a clue. The blue is the Divine Presence...the Shabbat Queen, or Bride that we welcome at sunset on Friday. It is the aura of her holy presence.
I first read of this Shabbat contemplation in "Jewish Meditation" by Rabbi Aryeh Kaplan. To me, the meaningfulness this meditative practice added to a simple Shabbat ritual was amazing. He suggests focusing on the white, red and yellow colors of the flame letting them fill your entire mind. One then shifts their attention to the blackness surrounding the flame, again focusing and absorbing it into the depths of one's being (he suggests placing the candle in a completely dark room and far enough away from the wall to prevent its being lit by the flame). After a while, one will see the aura of blue surrounding the blackness and will feel the Shekinah, or Divine Presence permeate their being. This is a moment of intimate spiritual connection and should be absorbed and felt in your heart of hearts. One becomes the dwelling place for the Divine Presence.
This meditative practice with the Shabbat candles reminds me of a passage I read years ago in a book about Hawaii's Kahuna priests about a man who was taught by an Indian mystic to contemplate the flame and become one with it. It was claimed that this eventually lead to the ability to handle hot objects without harm and to walk on a bed of coals. Again, we see the connection between Eastern Religion and Jewish mystical practice that implies an underlying spiritual truth.
I hope you find this ritual as inspiring as I have and that it compliments your Shabbat observance and lends to deeper spiritual insights and renewal. As indicated by the title of this blog, my hope is to inspire you with a deeper, more meaningful Jewish practice that fills any lingering spiritual void in our lives and helps each of us to find and raise those hidden, divine sparks back to oneness with the Divine Presence.
Until next time....
Shmuel
Monday, June 1, 2009
Why Shabbat?
In the fast-paced, hectic world we live in, why would any of us want to celebrate Shabbat? Do I really need more restrictions and demands on my life? I live by enough rules already.
This is what many of us think, or hear when it comes to sanctifying the seventh day and celebrating Shabbat. If we don't just ignore it altogether, we try to meet some minimum threshold that we've defined for ourselves and occasionally attend a Friday night service at the synagogue. But is that what Shabbat is really about? Is the same God who created the universe out of love and mercy determined to add to our anxiety with additional rules and obligations each week? I personally don't believe this. There has to be something more to Shabbat, which is said to have "sustained the Jews" throughout the millenia.
I often hear people, including my wife, say that we need a break, or just to get away. They are usually referring to a quick trip, or getaway. What they fail to understand is that this break from life's demands is exactly what the Shabbat is all about. It has been referred to as a "sanctuary in time" and is a period set aside for stepping back from the pressures of life, contemplating and finding harmony and communion with God and nature. It is a time of remembering what the world is suppose to be like instead of getting burdened by the way it seems to be today.
One of the best introductions to why we need Shabbat is by Rabbi Harold Kushner. I'm paraphrasing and highlighting here some of what he says in his book, "To Life."
According to Rabbi Kushner, there are two reasons given in Jewish tradition for why we celebrate Shabbat.
1) Shabbat is a symbol of our freedom from slavery. In the past, it was a matter of who owned your body, as in the case of the Israelite period of bondage in Egypt. Today, it's a matter of who owns your soul and time. Shabbat is a time set aside for yourself and your family. Rabbi Kushner points out that the first rule mentioned in the Torah, after the giving of the Ten Commandments, deals with granting slaves their freedom. He explains that this illustrates God's desire that humans be free to serve him and not a human master. He also suggests that we look at Shabbat not as a set of prohibitions, but as a right your are entitled to as a free person.
2) We are told that Shabbat is the anniversary of the completion of creation when God rested on the seventh day following his work. Rabbi Kushner says that Shabbat is about transcending our animal nature and letting our godly dimension emerge by refusing to be simply a beast of burden and not being defined by what we do. It's about taking stock of our lives, who we are and who we want to be.
There are two words used in the Bible to describe God's rest on the first Shabbat. They are not the usual words for rest and thus give us some insight into the purpose of Shabbat. The first means quite simply, "He ceased from his labors." The second means, "He got his soul back."
"We are commanded to rest on the seventh day first to demonstrate our freedom from slavery and second to get our souls back," says Rabbi Kushner.
He elaborates on what he calls the three dimensions of Shabbat.
1) Resting is defined as leaving the world alone and restraining from our impulse to change it.
2) Shabbat rest is defined as freedom from obligation. The rabbi's personal definition includes the removal of his watch on Friday night and not looking at it again until after sunset on Saturday. I have a similar practice myself.
3) It is a time of detaching ourselves for a day from all of our problems, concerns and that which we have not yet completed. Even prayers for justice, health and prosperity are eliminated on this day, as we try not to dwell on the lack of these concepts in our lives and instead to see the world as it's supposed to be, if we could only get it right.
When the Torah commands us not to kindle a fire on Shabbat, one commentator poetically takes this to mean the fires of anger and jealousy also. He says not to shout on Shabbat, argue, or get into fights. These violate the spirit of Shabbat as much as the physical act of lighting a fire.
Rabbi Kushner says that when asked by people how they can fill a spiritual void in their lives, or build a Jewish home, his first recommendation is the Friday night rituals of "Welcoming the Shabbat." "They work their magic even on people who are ordinarily not given to religious ritual," he says. We will explore who the Shabbat is we are welcoming in a future discussion. By the way, his two other suggestions are the habit of giving tzedaka, or charity and to cleanse your speech of obscenities and malicious gossip.
Overall, I believe this is a simple, yet complete introduction of Shabbat and the spirituality it can add to our lives. I'd like to hear your thoughts and how you "remember and observe" Shabbat in your home. One other point of Rabbi Kushner is that it is we who make Shabbat. If we don't do anything, Friday is no different than Thursday, or Wednesday.
Until next time....
Shmuel
This is what many of us think, or hear when it comes to sanctifying the seventh day and celebrating Shabbat. If we don't just ignore it altogether, we try to meet some minimum threshold that we've defined for ourselves and occasionally attend a Friday night service at the synagogue. But is that what Shabbat is really about? Is the same God who created the universe out of love and mercy determined to add to our anxiety with additional rules and obligations each week? I personally don't believe this. There has to be something more to Shabbat, which is said to have "sustained the Jews" throughout the millenia.
I often hear people, including my wife, say that we need a break, or just to get away. They are usually referring to a quick trip, or getaway. What they fail to understand is that this break from life's demands is exactly what the Shabbat is all about. It has been referred to as a "sanctuary in time" and is a period set aside for stepping back from the pressures of life, contemplating and finding harmony and communion with God and nature. It is a time of remembering what the world is suppose to be like instead of getting burdened by the way it seems to be today.
One of the best introductions to why we need Shabbat is by Rabbi Harold Kushner. I'm paraphrasing and highlighting here some of what he says in his book, "To Life."
According to Rabbi Kushner, there are two reasons given in Jewish tradition for why we celebrate Shabbat.
1) Shabbat is a symbol of our freedom from slavery. In the past, it was a matter of who owned your body, as in the case of the Israelite period of bondage in Egypt. Today, it's a matter of who owns your soul and time. Shabbat is a time set aside for yourself and your family. Rabbi Kushner points out that the first rule mentioned in the Torah, after the giving of the Ten Commandments, deals with granting slaves their freedom. He explains that this illustrates God's desire that humans be free to serve him and not a human master. He also suggests that we look at Shabbat not as a set of prohibitions, but as a right your are entitled to as a free person.
2) We are told that Shabbat is the anniversary of the completion of creation when God rested on the seventh day following his work. Rabbi Kushner says that Shabbat is about transcending our animal nature and letting our godly dimension emerge by refusing to be simply a beast of burden and not being defined by what we do. It's about taking stock of our lives, who we are and who we want to be.
There are two words used in the Bible to describe God's rest on the first Shabbat. They are not the usual words for rest and thus give us some insight into the purpose of Shabbat. The first means quite simply, "He ceased from his labors." The second means, "He got his soul back."
"We are commanded to rest on the seventh day first to demonstrate our freedom from slavery and second to get our souls back," says Rabbi Kushner.
He elaborates on what he calls the three dimensions of Shabbat.
1) Resting is defined as leaving the world alone and restraining from our impulse to change it.
2) Shabbat rest is defined as freedom from obligation. The rabbi's personal definition includes the removal of his watch on Friday night and not looking at it again until after sunset on Saturday. I have a similar practice myself.
3) It is a time of detaching ourselves for a day from all of our problems, concerns and that which we have not yet completed. Even prayers for justice, health and prosperity are eliminated on this day, as we try not to dwell on the lack of these concepts in our lives and instead to see the world as it's supposed to be, if we could only get it right.
When the Torah commands us not to kindle a fire on Shabbat, one commentator poetically takes this to mean the fires of anger and jealousy also. He says not to shout on Shabbat, argue, or get into fights. These violate the spirit of Shabbat as much as the physical act of lighting a fire.
Rabbi Kushner says that when asked by people how they can fill a spiritual void in their lives, or build a Jewish home, his first recommendation is the Friday night rituals of "Welcoming the Shabbat." "They work their magic even on people who are ordinarily not given to religious ritual," he says. We will explore who the Shabbat is we are welcoming in a future discussion. By the way, his two other suggestions are the habit of giving tzedaka, or charity and to cleanse your speech of obscenities and malicious gossip.
Overall, I believe this is a simple, yet complete introduction of Shabbat and the spirituality it can add to our lives. I'd like to hear your thoughts and how you "remember and observe" Shabbat in your home. One other point of Rabbi Kushner is that it is we who make Shabbat. If we don't do anything, Friday is no different than Thursday, or Wednesday.
Until next time....
Shmuel
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