I was recently asked if Jews celebrated Halloween. Of course, I answered yes that although Halloween wasn't specifically a Jewish holiday that we had nothing against it and participated in it as an American children's holiday. But it got me to thinking about Judaism's most famous monster, the Golem and the influence it had on the even more popular horror icon, Frankenstein.
Many have heard of the golem and some may even know that it was Rabbi Judah Loew ben Bezalel, the Maharal of Prague, who is credited with his creation. Like Frankenstein, he was a large, bulky creature of enormous strength and little intelligence. The similarities are so strong that Boris Karloff modeled his posturing and portrayal of the Frankenstein monster after the silent film depiction of the Golem in the 1931 classic hit, Frankenstein. But despite the similarities, there's a lot that made the two monsters different. The Golem was formed with prayer and the assistance of God, whereas Frankenstein was pieced together by the famous doctor of the same name in defiance of the divine.
I also learned that the mention of golems precedes the famous Rabbi Loew and is actually mentioned once in the Bible itself in Psalm 139.16. There it means "shapeless mass." There are also several mentions of creating golems in the Talmud where the term means "unformed," or "imperfect." A rather interesting mention of the term golem from the Talmud is with regards to our original human ancestor, Adam. According to Talmudic lore, he was called "golem," or imperfect himself for the first 12 hours of his existence with the meaning "body without a soul." I find this passage fascinating because it raises some interesting questions.
1) If the soul enters the body at the moment of conception then why was Adam referred to as a golem?
2) Is the Talmud speaking of a deeper meaning for the term soul, besides the force that animates and gives life?
According to Kabbalah, there are 3 levels of the soul...the nefesh, ruach and neshamah. The nefesh is the life-force, or animal soul of the body. The ruach (wind) is the divine breath of life that comes to rest (nafash) in the human body. The neshamah is the human capacity for intellect that separates us from the plants and animals around us. So perhaps the Talmud is referring to a higher consciousness that developed later in Adam.
Jewish mysticism also teaches that we are in reality aspects of the Divine and it is only our limited consciousness that falsely makes us feel separate from God. My most famous teaching of this is from the Hasidic Rabbi Dov Baer of Lubavitch. He taught that one should "think of your soul as an aspect of the divine like the raindrop in the sea." This then, I believe, is the real meaning the Talmud is getting at. For the first twelve hours, Adam was the raindrop in the sea and it was only with the passage of time that his perception became limited and a sense of distinctiveness and separation emerged.
Anyhow, this is just a thought to consider. I'd like to hear yours. In the meantime, enjoy Halloween and realize that we as Jews are just as much a part of that fall tradition in America as anyone else.
Until next time....
Shmuel
Friday, October 30, 2009
Wednesday, October 28, 2009
American Recession Triggers Aliyah....
I recently read an article from the Jewish Telegraphic Agency discussing how the current recession in America is causing more and more Jews to consider moving to Israel. According to the article, America's current economic downturn was not the catalyst for making aliyah, but rather was the trigger that caused many to choose to do it now. An example is Jeff Wilens and his family formerly of Boca Raton, Florida who owns a mortgage company there.
"Without a question, the economy has played a big role in our decision tomake aliyah," he said. "I've been in the mortgage business for 15 years. In the last 2 1/2 years the mortgage business, especially in southern Florida, was one of the hardest hit."
He like many have decided this is the time to make aliyah and start over in the Promised Land.
I found the article thought-provoking and it got me to thinking just what this means both to Israel and America. Here's what I came up with:
1) Israel definitely benefits from the intellectual and financial resources of these new citizens. Among those making aliyah are Josef Mandelbaum, the CEO of American Greetings, who's making the move even though he says he hasn't directly been affected by the recession.
2) America will lose as it feels the drain of wealth and intellectual talent from these individuals leaving. Specifically, the American Jewish community will be weakened if their numbers and political influence continue to decline at a time when other ethnic and religious groups are on the rise.
3) Changing demographics in the American Jewish community will also affect both the Democratic and Republican parties and national politics, as Jews have traditionally voted as a block and have in many cases been the swing vote. Depending on who stays and who leaves will determine which party is strengthened and which is weakened. This is occuring at a time when more traditional Judaism is on the rise in the United States and this has been benefitting the Republican party as these individuals hold more conservative values. But these traditional Jews may also be the ones to make aliyah in larger numbers than their more liberal counterparts which would benefit the Democrats. We'll have to wait and see.
4) How Israel is affected internally will be interesting to observe. Historically, the original Zionist settlers came largely from Eastern European countries and tended to be more socialistic in their political philosophies. Following the establishment of the State of Israel, Jewish immigration came largely from Arabic and Muslim countries who'd experienced persecution and oppression under the regimes of these countries and so were staunch defenders of Israel. But they brought no direct experience, or history of democracy and representative government. Then came the next wave of immigrants from former states of the Soviet Union. They'd witnessed firsthand the abuse, corruption and intolerance that occurred in the name of Communism and were strong advocates of more conservative, Republican style politics. As they had nowhere else to go, they were also staunch defenders of Israel from its enemies. They've played a large part in empowering the more conservative coalition that is currently in office in Israel today. So, will the Jews immigrating from America join them in espousing Jeffersonian values, or will they be more like the original Zionist settlers with more left-wing politics. If the former, I believe Israel will benefit tremendously.
These are just a few of my thoughts having read about the increased trend of American Jews to make aliyah to Israel. I'm sure I'll have more and invite your thoughts and opinions as well. Please comment and let me know what you are thinking.
Until next time....
Shmuel
"Without a question, the economy has played a big role in our decision tomake aliyah," he said. "I've been in the mortgage business for 15 years. In the last 2 1/2 years the mortgage business, especially in southern Florida, was one of the hardest hit."
He like many have decided this is the time to make aliyah and start over in the Promised Land.
I found the article thought-provoking and it got me to thinking just what this means both to Israel and America. Here's what I came up with:
1) Israel definitely benefits from the intellectual and financial resources of these new citizens. Among those making aliyah are Josef Mandelbaum, the CEO of American Greetings, who's making the move even though he says he hasn't directly been affected by the recession.
2) America will lose as it feels the drain of wealth and intellectual talent from these individuals leaving. Specifically, the American Jewish community will be weakened if their numbers and political influence continue to decline at a time when other ethnic and religious groups are on the rise.
3) Changing demographics in the American Jewish community will also affect both the Democratic and Republican parties and national politics, as Jews have traditionally voted as a block and have in many cases been the swing vote. Depending on who stays and who leaves will determine which party is strengthened and which is weakened. This is occuring at a time when more traditional Judaism is on the rise in the United States and this has been benefitting the Republican party as these individuals hold more conservative values. But these traditional Jews may also be the ones to make aliyah in larger numbers than their more liberal counterparts which would benefit the Democrats. We'll have to wait and see.
4) How Israel is affected internally will be interesting to observe. Historically, the original Zionist settlers came largely from Eastern European countries and tended to be more socialistic in their political philosophies. Following the establishment of the State of Israel, Jewish immigration came largely from Arabic and Muslim countries who'd experienced persecution and oppression under the regimes of these countries and so were staunch defenders of Israel. But they brought no direct experience, or history of democracy and representative government. Then came the next wave of immigrants from former states of the Soviet Union. They'd witnessed firsthand the abuse, corruption and intolerance that occurred in the name of Communism and were strong advocates of more conservative, Republican style politics. As they had nowhere else to go, they were also staunch defenders of Israel from its enemies. They've played a large part in empowering the more conservative coalition that is currently in office in Israel today. So, will the Jews immigrating from America join them in espousing Jeffersonian values, or will they be more like the original Zionist settlers with more left-wing politics. If the former, I believe Israel will benefit tremendously.
These are just a few of my thoughts having read about the increased trend of American Jews to make aliyah to Israel. I'm sure I'll have more and invite your thoughts and opinions as well. Please comment and let me know what you are thinking.
Until next time....
Shmuel
Friday, October 16, 2009
Israel-Kurd magazine
I recently came across an article by Radio Netherlands discussing the printing of the second issue of Israel-Kurd magazine. I was impressed for to reasons:
1) Not that long ago, this kind of press freedom would have been unheard of in Iraq and
2) It illustrates the growing relationship between Israel and the autonomous Kurdish region of northern Iraq.
In the magazine, publisher Dawud Baghistani calls for the return of Kurdish Jews to northern Iraq, whom he considers native Kurds. Some may return and many other Israelis will visit which is sure to contribute to the prosperity of the region. But I don't think this is the most important element of the publication of Israel-Kurd magazine. So what does it all mean?
A primary reason for the growing closeness between Israel and the Kurds is strategic. As both are non-Arabic peoples, they have certain interests in common. For Israel, the Kurds provide an intelligence source into Iran, Iraq, Syria and Turkey, as all four countries have large Kurdish populations. As such, there are numerous reports that claim the presence of Israeli military and intelligence officials operating out of northern Iraq. For the Kurds, Israel is a source of inspiration and support for their own future national ambitions.
I've also heard that the number one source of television news for the Kurds is from Israel to the point that the joke is that if the Israelis say it's going to rain, you should grab an umbrella.
There's also the historic ties between Jews and the Kurds. As we discussed before, both peoples likely share common Hurrian ancestry. Abraham's Ur of the Chaldees may have been the Hurrian city of Urkesh in northeastern Syria, a home of the Kurds today. It is also becoming more apparent that the early Hebrews followed many customs of Hurrian origin including the perplexing reference by Abraham that Sarah was his sister. In Hurrian custom, calling one's wife your sister was a privileged status that came with extra rights. So, the historic ties between the two peoples run deep.
I hope that the growing ties between Israel and the Kurds is a sign of increasing freedom and eventual peace in the Middlel East. It definitely adds to Israel's security and prosperity, as it does for the Kurds also. Like the Turks, the Kurds can act as a bridge between Israel and the Arab world which can lead to greater trust and stability.
I ask that you join me in learning more about the historic relationship between Jews and the Kurds and will work to foster a close and more prosperous future between our two peoples. I'll talk more about our special relationship in the future, so you can start by checking back here to learn more.
Until next time....
Shmuel
1) Not that long ago, this kind of press freedom would have been unheard of in Iraq and
2) It illustrates the growing relationship between Israel and the autonomous Kurdish region of northern Iraq.
In the magazine, publisher Dawud Baghistani calls for the return of Kurdish Jews to northern Iraq, whom he considers native Kurds. Some may return and many other Israelis will visit which is sure to contribute to the prosperity of the region. But I don't think this is the most important element of the publication of Israel-Kurd magazine. So what does it all mean?
A primary reason for the growing closeness between Israel and the Kurds is strategic. As both are non-Arabic peoples, they have certain interests in common. For Israel, the Kurds provide an intelligence source into Iran, Iraq, Syria and Turkey, as all four countries have large Kurdish populations. As such, there are numerous reports that claim the presence of Israeli military and intelligence officials operating out of northern Iraq. For the Kurds, Israel is a source of inspiration and support for their own future national ambitions.
I've also heard that the number one source of television news for the Kurds is from Israel to the point that the joke is that if the Israelis say it's going to rain, you should grab an umbrella.
There's also the historic ties between Jews and the Kurds. As we discussed before, both peoples likely share common Hurrian ancestry. Abraham's Ur of the Chaldees may have been the Hurrian city of Urkesh in northeastern Syria, a home of the Kurds today. It is also becoming more apparent that the early Hebrews followed many customs of Hurrian origin including the perplexing reference by Abraham that Sarah was his sister. In Hurrian custom, calling one's wife your sister was a privileged status that came with extra rights. So, the historic ties between the two peoples run deep.
I hope that the growing ties between Israel and the Kurds is a sign of increasing freedom and eventual peace in the Middlel East. It definitely adds to Israel's security and prosperity, as it does for the Kurds also. Like the Turks, the Kurds can act as a bridge between Israel and the Arab world which can lead to greater trust and stability.
I ask that you join me in learning more about the historic relationship between Jews and the Kurds and will work to foster a close and more prosperous future between our two peoples. I'll talk more about our special relationship in the future, so you can start by checking back here to learn more.
Until next time....
Shmuel
Wednesday, October 7, 2009
Sukkot and the Ten Commandments
In our last post, we discussed how the seven days of Sukkot relate to the seven lowest sefirot, or attributes of God from a mystical perspective. We contemplated meditations on the particular sefirah that corresponds to that day of Sukkot and also on the seven sages that relate to each of the sefirah. Today, I'd like to go a step further and illustrate how each of the Ten Sefirot also correspond to each of the Ten Commandments. We'll focus on the seven lowest, or closest sefirot to humanity and the physical world in connection with each of the seven days of Sukkot. This should deepen our meditations and spiritual experiences of this holiday.
Kabbalah teaches us that the universe was created and is sustained through ten attributes of the Divine known as the Ten Sefirot. These sefirot correspond to the ten utterances of God in the first chapters of Genesis ("Let there be...). These ten sefirot are laid out graphically on what is known as the Tree of Life. This "Tree" is a ladder, or map of human consciousness as we grow spiritually closer to enlightenment and unity with God. As mentioned in our last post, the seven lowest of these sefirot correspond to each of the seven days of Sukkot. The Zohar prescribes a ritual for Sukkot of assigning a Biblical sage who represents the qualities of each sefirah to the day of the holiday the sefirah represents. We are told to contemplate and welcome that sage into our sukkah booth on their particular day.
But the Ten Sefirot also correspond to each of the Ten Commandments and can be used to deepen our meditations and understanding of God and our role in the universe. Here they are:
1) The highest sefirah of Atzilut, or unity with God corresponds to the first commandment "Thou shalt have no other gods before me."
2) The second sefirah of Hokmah, or wisdom, corresponds to the second commandment "Thou shalt make no graven image."
3) The third sefirah of Binah, or understanding, corresponds to the third commandment " Thou shalt not take the Lord's name in vain."
These three highest sefirot relate to our relationship with God. The seven lower sefirot relate to humanity's relations to each other and the world. It is these sefirot that correspond to each of the seven days of Sukkot and should be the focus of our holiday meditations.
4) The fourth sefirah of Chesed, or mercy, corresponds to the fourth commandment "Thou shalt sanctify the Sabbath and make it holy."
5) The fifth sefirah of Din, or judgment, corresponds to the fifth commandment "Honor your father and mother."
6) The sixth sefirah of Tiferet, or beauty/harmony, corresponds to the sixth commandment "Thou shalt not murder."
7) The seventh sefirah of Nezah, or eternity, corresponds to the seventh commandment "Thou shalt not commit adultery."
8) The eighth sefirah of Hod, or seasons/cycles, corresponds to the eighth commandment " Thou shalt not steal."
9) The ninth sefirah of Yesod, or foundation/emotions, corresponds to the ninth commandment "Thou shalt not bear false witness."
10) The tenth sefirah of Malkhut, or kingdom, corresponds to the tenth commandment "Thou shalt not covet."
As we reflect on the different sefirah/commandments on each of the days of Sukkot, we can see that they each work on a different level of consciousness and our soul. The tenth sefirah of Malkhut relating to the physical world makes sense as corresponding with the commandment to not covet. The sixth sefirah of Tiferet corresponds to the sixth commandment to not murder, as killing is unnatural and disrupts the harmony of the universe. The fourth sefirah of Chesed relating to mercy represents the first day of Sukkot and makes sense as the physical and spiritual rest of the Sabbath was a gift of mercy from the Divine.
As we contemplate our blessings and bounty during Sukkot, relating each of the days to their corresponding commandment will deepen our holiday experience and enhance our spiritual growth.
Until next time....
Shmuel
Kabbalah teaches us that the universe was created and is sustained through ten attributes of the Divine known as the Ten Sefirot. These sefirot correspond to the ten utterances of God in the first chapters of Genesis ("Let there be...). These ten sefirot are laid out graphically on what is known as the Tree of Life. This "Tree" is a ladder, or map of human consciousness as we grow spiritually closer to enlightenment and unity with God. As mentioned in our last post, the seven lowest of these sefirot correspond to each of the seven days of Sukkot. The Zohar prescribes a ritual for Sukkot of assigning a Biblical sage who represents the qualities of each sefirah to the day of the holiday the sefirah represents. We are told to contemplate and welcome that sage into our sukkah booth on their particular day.
But the Ten Sefirot also correspond to each of the Ten Commandments and can be used to deepen our meditations and understanding of God and our role in the universe. Here they are:
1) The highest sefirah of Atzilut, or unity with God corresponds to the first commandment "Thou shalt have no other gods before me."
2) The second sefirah of Hokmah, or wisdom, corresponds to the second commandment "Thou shalt make no graven image."
3) The third sefirah of Binah, or understanding, corresponds to the third commandment " Thou shalt not take the Lord's name in vain."
These three highest sefirot relate to our relationship with God. The seven lower sefirot relate to humanity's relations to each other and the world. It is these sefirot that correspond to each of the seven days of Sukkot and should be the focus of our holiday meditations.
4) The fourth sefirah of Chesed, or mercy, corresponds to the fourth commandment "Thou shalt sanctify the Sabbath and make it holy."
5) The fifth sefirah of Din, or judgment, corresponds to the fifth commandment "Honor your father and mother."
6) The sixth sefirah of Tiferet, or beauty/harmony, corresponds to the sixth commandment "Thou shalt not murder."
7) The seventh sefirah of Nezah, or eternity, corresponds to the seventh commandment "Thou shalt not commit adultery."
8) The eighth sefirah of Hod, or seasons/cycles, corresponds to the eighth commandment " Thou shalt not steal."
9) The ninth sefirah of Yesod, or foundation/emotions, corresponds to the ninth commandment "Thou shalt not bear false witness."
10) The tenth sefirah of Malkhut, or kingdom, corresponds to the tenth commandment "Thou shalt not covet."
As we reflect on the different sefirah/commandments on each of the days of Sukkot, we can see that they each work on a different level of consciousness and our soul. The tenth sefirah of Malkhut relating to the physical world makes sense as corresponding with the commandment to not covet. The sixth sefirah of Tiferet corresponds to the sixth commandment to not murder, as killing is unnatural and disrupts the harmony of the universe. The fourth sefirah of Chesed relating to mercy represents the first day of Sukkot and makes sense as the physical and spiritual rest of the Sabbath was a gift of mercy from the Divine.
As we contemplate our blessings and bounty during Sukkot, relating each of the days to their corresponding commandment will deepen our holiday experience and enhance our spiritual growth.
Until next time....
Shmuel
Thursday, October 1, 2009
The Seven Sages of Sukkot
For many of us, Sukkot is considered a relatively minor "fall harvest festival" in the Jewish calendar. We are vaguely aware of Sukkot "booths" representing the temporary shelters used by the Israelites during their wanderings in the Sinai Desert and of the ancient tabernacle that housed the Ark of the Covenant prior to the building of Solomon's temple. But few of us are aware of the mystical aspects of this holiday that attempts to spiritually reunite our consciousness with the Divine through ritualized drama.
Sukkot lasts for seven days in Israel and eight in the Diaspora. Kabbalists connect each of these seven days with the seven lower Sefirot (Chesed to Malkhut) that represent the closest aspects of God to humanity and the physical world. Each of the Sefirah has its own characteristics (mercy, justice/judgement, etc.) that we can meditate upon on its appropriate day. It's like a spiritual ladder of conscious ascent towards reuniting with the spirit of God.
Each of the sefirah also has a biblical sage associated with it who best represents its unique characteristics. The Zohar suggests a ritual that has become commonly accepted by traditional circles within Judaism.
"When you enter the sukkah, you ought to openly invite the divine saints to join you because they are your glory. They come in spiritual form to join us on all sides."
The practice is to invite each of these seven sages on their day of Sukkot into your sukkah booth.
Day 1 is Abraham connected with the sefirah of Chesed and divine mercy.
Day 2 is Isaac connected with the sefirah of Din and divine judgement.
Day 3 is Jacob connected with the sefirah of Tiferet and divine harmony/enlightenment.
Day 4 is Moses connected with the sefirah of Netzach and divine triumph.
Day 5 is Aaron connected with the sefirah of Hod and divine majesty.
Day 6 is Joseph connected with the sefirah of Yesod and divine foundation.
Day 7 is David connected with the sefirah of Malkhut and the Shekinah, or nurturing aspect of God.
On succeeding days, we invite each of these sages into our sukkot and many adorn their "booths" with drawings and pictures of them. The idea is to think about how each of these saintly figures represent their associated aspect of God's personality. Through this meditative drama, we can ascend the spiritual ladder towards complete absorption within the Divine Presence ourselves. We realize and come to understand that we are aspects of God ourselves.
As part of this dramatized meditation, I'd suggest the following thoughts, or questions.
1) What does the sage associated with that day of Sukkot represent to you?
2) How can you best exemplify those traits in your own life and how can they help you to grow spiritually closer to God?
3) What would it be like to meet and speak to that sage in person? What would you say and how would you feel? What could you learn from them? Imagine this meeting happening at that moment.
4) What role do you play within creation and as an aspect of the Divine Presence?
5) What blessings should you be grateful for and how can you bless this world and others in your daily activities?
Most scholars believe that Sukkot served as the inspiration of the Puritans for the first Thanksgiving. The recognized the divine blessings in their own lives. We should find similar inspiration. But now we know that the holiday is also a meditative drama of a much more intimate relationship with God's divine presence.
For further study, my source for this ritual is "The Mystic Quest" by David S. Ariel.
Until next time....
Shmuel
Sukkot lasts for seven days in Israel and eight in the Diaspora. Kabbalists connect each of these seven days with the seven lower Sefirot (Chesed to Malkhut) that represent the closest aspects of God to humanity and the physical world. Each of the Sefirah has its own characteristics (mercy, justice/judgement, etc.) that we can meditate upon on its appropriate day. It's like a spiritual ladder of conscious ascent towards reuniting with the spirit of God.
Each of the sefirah also has a biblical sage associated with it who best represents its unique characteristics. The Zohar suggests a ritual that has become commonly accepted by traditional circles within Judaism.
"When you enter the sukkah, you ought to openly invite the divine saints to join you because they are your glory. They come in spiritual form to join us on all sides."
The practice is to invite each of these seven sages on their day of Sukkot into your sukkah booth.
Day 1 is Abraham connected with the sefirah of Chesed and divine mercy.
Day 2 is Isaac connected with the sefirah of Din and divine judgement.
Day 3 is Jacob connected with the sefirah of Tiferet and divine harmony/enlightenment.
Day 4 is Moses connected with the sefirah of Netzach and divine triumph.
Day 5 is Aaron connected with the sefirah of Hod and divine majesty.
Day 6 is Joseph connected with the sefirah of Yesod and divine foundation.
Day 7 is David connected with the sefirah of Malkhut and the Shekinah, or nurturing aspect of God.
On succeeding days, we invite each of these sages into our sukkot and many adorn their "booths" with drawings and pictures of them. The idea is to think about how each of these saintly figures represent their associated aspect of God's personality. Through this meditative drama, we can ascend the spiritual ladder towards complete absorption within the Divine Presence ourselves. We realize and come to understand that we are aspects of God ourselves.
As part of this dramatized meditation, I'd suggest the following thoughts, or questions.
1) What does the sage associated with that day of Sukkot represent to you?
2) How can you best exemplify those traits in your own life and how can they help you to grow spiritually closer to God?
3) What would it be like to meet and speak to that sage in person? What would you say and how would you feel? What could you learn from them? Imagine this meeting happening at that moment.
4) What role do you play within creation and as an aspect of the Divine Presence?
5) What blessings should you be grateful for and how can you bless this world and others in your daily activities?
Most scholars believe that Sukkot served as the inspiration of the Puritans for the first Thanksgiving. The recognized the divine blessings in their own lives. We should find similar inspiration. But now we know that the holiday is also a meditative drama of a much more intimate relationship with God's divine presence.
For further study, my source for this ritual is "The Mystic Quest" by David S. Ariel.
Until next time....
Shmuel
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