Today is the 30th anniversary of the 1979 takeover of the American Embassy in Tehran by Iranian protestors. While many stood outside the former embassy in a government sponsored rally yelling "Death to America", many other pro-democracy demonstrators protested on the outskirts of the rally chanting "Death to the Dictator" in defiance of the Islamic mullahs running their country.
Last week, on October 29th, the world recognized King Cyrus Day. What many do not realize is the symbolic connection between these two events.
King Cyrus was himself a champion of human rights and is most well known for releasing the ancient Jews from their captivity in Babylon and allowing them to return to rebuild the temple in Jerusalem. Because of this, the Bible refers to him as "the annointed of the Lord." He also decreed a universal charter for human rights for all people in his kingdom regardless of their religious, or ethnic background.
Today, the former kingdom of Cyrus is ruled by Islamic extremists who don't share the tolerance and compassion of the former Persian monarch. There's is the rule of fascism with no with no respect for democracy, or human rights. Non-Muslims are at best treated as second-class citizens. Those who disagree with their rule are arrested, tortured and sometimes murdered. Now, they seek nuclear weapons to destroy Israel and spread their their murderous revolution around the world by force.
But there are those within Iran who believe in democracy, tolerance and human rights. Knowing the consequences, they risk their lives and fortunes for freedom, just like the Biblical prophets and the fathers of the American Revolution. They need and deserve our support! Liberty is the gift of heaven to humanity and must be protected and preserved at all cost.
The Bible itself speaks of this divine gift. Both Moses and his father-in-law advocated representive government during the Exodus from Egypt. Later on, the prophets speak of God's disfavor of the census for taxation being implemented by King Solomon as too much centralization of government under the rule of an earthly monarch rather than under the rule of the King of Heaven.
I ask you to support democracy in Iran in whatever way you can. Elect officials who promote the overthrow of the Islamic regime in Iran rather than those who wish to negotiate with these murderous thugs. Participate in demonstrations when possible, or organize some yourself. You can also speak out on the many online sites for democracy in Iran on Facebook, Twitter and elsewhere.
Through our efforts, we can honor the legacy of King Cyrus and help bring peace to the Middle East and the world. I ask for your support.
Until next time....
Shmuel
Wednesday, November 4, 2009
Friday, October 30, 2009
The Golem and Frankenstein
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
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
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
Tuesday, September 29, 2009
A Sukkot Meditation
As we conclude Yom Kippur and enter Sukkot, I thought I'd repost this earlier instruction from the Zohar regarding meditating upon the body as a tabernacle for the Divine and attaining enlightenment through focus on the divine breath, or Elohim Chayyim. Sukkot, the Festival of Booths, is in part a celabration of the tabernacle as a house of God during the Exodus and afterwards. So this meditation seemed appropriate. Enjoy!
A House is Being Built (from February 26, 2009)
This week's Torah portion (Terumah) at first glance appears uninspiring, as it's primarily a listing of the materials to be collected for the building of the tabernacle. But the rabbis and kabbalists teach us that there are multiple levels of Torah understanding including the literal, allegorical, metaphorical and the hidden meanings. This is the case here...the inspiration to be found in this portion comes from kabbalistic interpretation.
Most scholars will tell you that the primary text of the Kabbalah is the Zohar. While its origins are in dispute, it is said to recount the travels and contemplations of the second century mystic, Rabbi Simeon Bar Yohai. Rabbi Simeon teaches his followers how to find the hidden, or true meanings within the Torah. For him, the building of the tabernacle and later the temple in Jerusalem is a metaphor for building spiritual awareness and the ascent of the soul towards merger with the divine.
Rabbi Simeon instructs his students to think of their bodies as divine temples, or tabernacles for collecting the spirit of God. This divine breath is exhaled by God and inhaled by humans. In a state of perfect concentration, the mystic can consciously accumulate this "spirit of life" and convert it into holy energy, or Ehohim Chayyim. This soul energy reduces the earth, air, wind and fire within the body to their simplest state of pure sound. At this point, the body and mind of the mystic has become so still that his body is a hollow channel, vibrating with divine energy. He, or she has transcended the limited perceptions of human thought and ascended towards unity with the divine.
Rabbi Simeon referred to this spiritual practice as "the House is being built." Our greatest sage, Moses, was said to be a master of the art and it's greatest practicioner.
So even the building of the tabernacle can become a meditative exercise for spiritual ascent. This is an example of what I meant in my last post, when I discussed how, for me, Kabbalah opened up a whole new dimension of meaning and inspiration within Judaism. It revealed that Judaism was so much more than the simplistic and sometimes dull faith we are taught in Sunday school. It set me on a journey home that continues to this day and which I hope to share here with you.
I hope you enjoyed this and found some level of inspiration within it. If you'd like to read more, my source for this was the book "Kabbalah...The Way of the Jewish Mystic" by Perle Epstein. She was a student and devoted follower of Rabbi Aryeh Kaplan.
Until next time....
A House is Being Built (from February 26, 2009)
This week's Torah portion (Terumah) at first glance appears uninspiring, as it's primarily a listing of the materials to be collected for the building of the tabernacle. But the rabbis and kabbalists teach us that there are multiple levels of Torah understanding including the literal, allegorical, metaphorical and the hidden meanings. This is the case here...the inspiration to be found in this portion comes from kabbalistic interpretation.
Most scholars will tell you that the primary text of the Kabbalah is the Zohar. While its origins are in dispute, it is said to recount the travels and contemplations of the second century mystic, Rabbi Simeon Bar Yohai. Rabbi Simeon teaches his followers how to find the hidden, or true meanings within the Torah. For him, the building of the tabernacle and later the temple in Jerusalem is a metaphor for building spiritual awareness and the ascent of the soul towards merger with the divine.
Rabbi Simeon instructs his students to think of their bodies as divine temples, or tabernacles for collecting the spirit of God. This divine breath is exhaled by God and inhaled by humans. In a state of perfect concentration, the mystic can consciously accumulate this "spirit of life" and convert it into holy energy, or Ehohim Chayyim. This soul energy reduces the earth, air, wind and fire within the body to their simplest state of pure sound. At this point, the body and mind of the mystic has become so still that his body is a hollow channel, vibrating with divine energy. He, or she has transcended the limited perceptions of human thought and ascended towards unity with the divine.
Rabbi Simeon referred to this spiritual practice as "the House is being built." Our greatest sage, Moses, was said to be a master of the art and it's greatest practicioner.
So even the building of the tabernacle can become a meditative exercise for spiritual ascent. This is an example of what I meant in my last post, when I discussed how, for me, Kabbalah opened up a whole new dimension of meaning and inspiration within Judaism. It revealed that Judaism was so much more than the simplistic and sometimes dull faith we are taught in Sunday school. It set me on a journey home that continues to this day and which I hope to share here with you.
I hope you enjoyed this and found some level of inspiration within it. If you'd like to read more, my source for this was the book "Kabbalah...The Way of the Jewish Mystic" by Perle Epstein. She was a student and devoted follower of Rabbi Aryeh Kaplan.
Until next time....
Thursday, September 24, 2009
Yom Kippur: Finding The Holiness Of Sinai
When it comes to the Exodus and the revelation at Mt. Sinai, most people think of Passover as the holiday that recalls and recounts those events. Few, including myself until recently, realize that Yom Kippur itself is a reenactment of the Sinai experience.
The Bible refers to Yom Kippur as a time of afflicting the soul. The Talmud interprets the affliction of this day by identifying five classes of prohibited activities.
1) Abstaining from food and water
2) Abstaining from washing your body
3) Abstaining from wearing cosmetics, or perfume
4) Abstaining from wearing leather sandals, or shoes
5) Abstaining from sexual relations
The prohibition of these activities on Yom Kippur is meant to elevate physical pleasure and consciousness to a spiritual state. But it is also a recreation of the events that lead up to the revelation at Mt. Sinai.
Rabbinic legend and tradition tells us that Moses brought down the second set of Ten Commandments on Yom Kippur, having shattered the first given on Shavuot upon seeing the Israelites worship the Golden Calf.
The five classes of prohibited activities represent each of the actions decreed by God to Moses and the Israelites in preparation for the Sinai revelation.
1) Moses was told to remove his sandals when witnessing the Burning Bush and
2) The Israelites were instructed to abstain from sexual contact, food and drink in order to maintain a pure consciousness before God's revelation.
The closing Ne'ilah service of Yom Kippur parallels the revelation at Sinai. The Bible says that when the laws were given, "all the people witnessed the thunder and lightening, the blare of the horn." Yom Kippur concludes with a final blast of the Shofar to commemorate this event.
As we can see, Yom Kippur is a recreation of the Sinai revelation and experience. Like many of the Jewish festivals, it is about reflecting on the meaning of these events and allowing them to inspire us towards more meaningful lives. I'm reminded of how we are instructed during Passover to think as if we were there experiencing the bondage in Egypt and the Exodus towards political and spiritual freedom. The ultimate goal is a state of enlightenment that the prophets and rabbis refer to as devekuth.
For further reading, I'd recommend the book "The Mystic Quest" by David S. Ariel which is where I first learned about the connection between Yom Kippur and the Sinai revelation.
Until next time....
Shmuel
The Bible refers to Yom Kippur as a time of afflicting the soul. The Talmud interprets the affliction of this day by identifying five classes of prohibited activities.
1) Abstaining from food and water
2) Abstaining from washing your body
3) Abstaining from wearing cosmetics, or perfume
4) Abstaining from wearing leather sandals, or shoes
5) Abstaining from sexual relations
The prohibition of these activities on Yom Kippur is meant to elevate physical pleasure and consciousness to a spiritual state. But it is also a recreation of the events that lead up to the revelation at Mt. Sinai.
Rabbinic legend and tradition tells us that Moses brought down the second set of Ten Commandments on Yom Kippur, having shattered the first given on Shavuot upon seeing the Israelites worship the Golden Calf.
The five classes of prohibited activities represent each of the actions decreed by God to Moses and the Israelites in preparation for the Sinai revelation.
1) Moses was told to remove his sandals when witnessing the Burning Bush and
2) The Israelites were instructed to abstain from sexual contact, food and drink in order to maintain a pure consciousness before God's revelation.
The closing Ne'ilah service of Yom Kippur parallels the revelation at Sinai. The Bible says that when the laws were given, "all the people witnessed the thunder and lightening, the blare of the horn." Yom Kippur concludes with a final blast of the Shofar to commemorate this event.
As we can see, Yom Kippur is a recreation of the Sinai revelation and experience. Like many of the Jewish festivals, it is about reflecting on the meaning of these events and allowing them to inspire us towards more meaningful lives. I'm reminded of how we are instructed during Passover to think as if we were there experiencing the bondage in Egypt and the Exodus towards political and spiritual freedom. The ultimate goal is a state of enlightenment that the prophets and rabbis refer to as devekuth.
For further reading, I'd recommend the book "The Mystic Quest" by David S. Ariel which is where I first learned about the connection between Yom Kippur and the Sinai revelation.
Until next time....
Shmuel
Friday, September 11, 2009
9/11...A Day to Remember and Serve
Today we mark 8 years since the tragic events of September 11, 2001. We recall where we were on that horrific day and reflect on how we and our country have changed since then. This year, for the first time, we are called to make 9/11 a national day of service. This has caused much discussion and controversy. Truthfully, my feelings are mixed.
Critics of a national day of service on 9/11 believe that it cheapens the memory of those who died, or were injured, while advocates state that we honor their memory by serving our fellow Americans and humanity. In reflecting on this point, I thought of the two versions of the 4th Commandment in the books of Exodus and Deuteronomy. We are told to "Remember" and "Observe" the Sabbath and then are given two different reasons...God ceased from his work of creation on the 7th day and we were slaves in Egypt. Perhaps Torah offers some insight into how we should treat the 8th anniversary of 9/11 and those to follow.
I empathize with those who say that making 9/11 a day of service dishonors the victims of that day. We wouldn't make Yom HaShoah, or Pearl Harbor Day a national day of service. It should be a day of rememberance and reflection. More importantly, we should keep the memories of those events fresh in our mind, less we lose sight of the evil that still exists in this world and the threat it poses to us and our country.
But I also believe that we should use those memories as motivation to improve the world. This is the concept of tikkun that we've spoken so much about. Service to our fellow citizens and humanity is a way to do just that.
So let's make it a two part mitzvah, or commandment like that of Shabbat. On 9/11, let's remember and honor the victims of those tragic events and reflect on where we've come as individuals and a country since then. And then on 9/12, let us pledge to serve humanity and the world as a way to make it better for current and future generations. This way, we bring all together in the same united spirit that we saw in the days after September 11, 2001.
It's just a thought. I'd like to hear yours.
Until next time....
Shmuel
Critics of a national day of service on 9/11 believe that it cheapens the memory of those who died, or were injured, while advocates state that we honor their memory by serving our fellow Americans and humanity. In reflecting on this point, I thought of the two versions of the 4th Commandment in the books of Exodus and Deuteronomy. We are told to "Remember" and "Observe" the Sabbath and then are given two different reasons...God ceased from his work of creation on the 7th day and we were slaves in Egypt. Perhaps Torah offers some insight into how we should treat the 8th anniversary of 9/11 and those to follow.
I empathize with those who say that making 9/11 a day of service dishonors the victims of that day. We wouldn't make Yom HaShoah, or Pearl Harbor Day a national day of service. It should be a day of rememberance and reflection. More importantly, we should keep the memories of those events fresh in our mind, less we lose sight of the evil that still exists in this world and the threat it poses to us and our country.
But I also believe that we should use those memories as motivation to improve the world. This is the concept of tikkun that we've spoken so much about. Service to our fellow citizens and humanity is a way to do just that.
So let's make it a two part mitzvah, or commandment like that of Shabbat. On 9/11, let's remember and honor the victims of those tragic events and reflect on where we've come as individuals and a country since then. And then on 9/12, let us pledge to serve humanity and the world as a way to make it better for current and future generations. This way, we bring all together in the same united spirit that we saw in the days after September 11, 2001.
It's just a thought. I'd like to hear yours.
Until next time....
Shmuel
Thursday, September 10, 2009
Republic of Jerusalem: A New Path To Middle East Peace
In our last discussion, we talked about the merits of a Jordan/Palestine federation and the failings of the two-state solution in finding peace between Israelis and Arabs in the Middle East. This would of course depend on the willingness of Jordanians and Palestinians to work together in a shared destiny and can be encouraged, but not enforced from without. But what about an Israeli/Palestine federation that shares the land between the Jordan River and the Mediterranean Sea for common stability and prosperity? A Republic of Jerusalem, if you will?
I'm not the first to propose this concept. In the 1920's, many prominent Jewish thinkers, such as Martin Buber, made similar suggestions and were even critics of Israel as a separate Jewish state. As refugees and victims of persecution themselves, they were deeply concerned about the disenfranchisement and rights of others. Of course, history took Israel and the Palestinians in a different direction. But is it time to revisit a binational state again?
Today's critics of a binational state fear that it would mean the the loss of the Jewish identity and homeland in Israel. Some Palestinian advocates of a binational state hope for the same result...the eradication of Israel through population growth. But must this be the case? Here's what I propose.
I do not advocate a one man-one vote system that favors the majority at the expense of minority populations. The rights of all need to be protected and I'm also not a believer in such a centralized state government. The model I suggest following is not South Africa, but rather a federal republic like the United States, or a localized canton structure like Switzerland. Here's my plan:
The territories of Israel, the West Bank and Gaza would be decentralized and divided according to the majority populations of each area. I've seen suggestions of dividing the area into 6, 9, or 12 cantons. Government would be localized as much as possible to the local district level with the federal government only having a few constitutional duties such as defense and trade. Functions such as education, religion and culture would be performed at the local, or regional level.
A Constitution would be ratified by both Israeli and Palestinian representatives that would protect the rights of all and establish the structures of the federation and the responsibilities of each level of government.
Jerusalem would be a separate district and be the federal capital of both the Israeli and Palestinian territories much like Washington D.C. is for the United States.
The federal legislature would be bicameral in nature with a House of Representatives elected by popular vote and a Senate divided evenly between the states of Israel and Palestine. Senators might even be nominated through appointment by the cantons, or states rather than by election. A Prime Minister would be selected, as a consensus candidate, by the Senate, to avoid extremism from either side, to serve as chief executive and to administer the affairs of the federal government.
A Right of Return would be granted to both Jews and Palestinians within their respective territories.
Here are the benefits of such a plan.
Neither Israelis, or Palestinians would feel disenfranchised and can work together towards a comon destiny and for their mutual prosperity. The economies of both peoples are already interlinked and would be hard to separate in any future political division.
This plan is based upon a shared constitution and the establishment of a new legal and political structure and so does not require the agreement of any third party entity to implement.
Israel would cease to exist as a pariah state in the Middle East that Muslims see as illegal and would be able to integrate itself within the region for increased stability and prosperity.
Israeli soldiers would be able to maintain a presence at key security locations (such as the Jordan River Valley) without being seen as occupiers and as part of a new national defense force incorporating Palestinians as well. The threat of a separate Palestinian Army would be removed from Israel's security concerns.
Natural resources such as water would be able to be shared for mutal benefit by both peoples.
A new national identity would emerge based upon two cultures and faiths that could serve as a model of tolerance and moderation in the region. Jerusalem would truly be a "beacon of light" to the world as promised in Biblical prophecy.
This is just a quick summary of an alternative idea for Middle East peace that I believe has merit and should be considered. The current two-state solution has only lead to more instability, violence and poverty for both Israelis and Palestinians and a new creative solution should be sought. As Jews, we should advocate and insist that any solution be based upon our religious and cultural values of democracy, tolerance and concern for the rights of others. The Republic of Jerusalem is one possibility that comes close to reestablishing the Promised Land of our spiritual ancestors.
Until next time....
Shmuel
I'm not the first to propose this concept. In the 1920's, many prominent Jewish thinkers, such as Martin Buber, made similar suggestions and were even critics of Israel as a separate Jewish state. As refugees and victims of persecution themselves, they were deeply concerned about the disenfranchisement and rights of others. Of course, history took Israel and the Palestinians in a different direction. But is it time to revisit a binational state again?
Today's critics of a binational state fear that it would mean the the loss of the Jewish identity and homeland in Israel. Some Palestinian advocates of a binational state hope for the same result...the eradication of Israel through population growth. But must this be the case? Here's what I propose.
I do not advocate a one man-one vote system that favors the majority at the expense of minority populations. The rights of all need to be protected and I'm also not a believer in such a centralized state government. The model I suggest following is not South Africa, but rather a federal republic like the United States, or a localized canton structure like Switzerland. Here's my plan:
The territories of Israel, the West Bank and Gaza would be decentralized and divided according to the majority populations of each area. I've seen suggestions of dividing the area into 6, 9, or 12 cantons. Government would be localized as much as possible to the local district level with the federal government only having a few constitutional duties such as defense and trade. Functions such as education, religion and culture would be performed at the local, or regional level.
A Constitution would be ratified by both Israeli and Palestinian representatives that would protect the rights of all and establish the structures of the federation and the responsibilities of each level of government.
Jerusalem would be a separate district and be the federal capital of both the Israeli and Palestinian territories much like Washington D.C. is for the United States.
The federal legislature would be bicameral in nature with a House of Representatives elected by popular vote and a Senate divided evenly between the states of Israel and Palestine. Senators might even be nominated through appointment by the cantons, or states rather than by election. A Prime Minister would be selected, as a consensus candidate, by the Senate, to avoid extremism from either side, to serve as chief executive and to administer the affairs of the federal government.
A Right of Return would be granted to both Jews and Palestinians within their respective territories.
Here are the benefits of such a plan.
Neither Israelis, or Palestinians would feel disenfranchised and can work together towards a comon destiny and for their mutual prosperity. The economies of both peoples are already interlinked and would be hard to separate in any future political division.
This plan is based upon a shared constitution and the establishment of a new legal and political structure and so does not require the agreement of any third party entity to implement.
Israel would cease to exist as a pariah state in the Middle East that Muslims see as illegal and would be able to integrate itself within the region for increased stability and prosperity.
Israeli soldiers would be able to maintain a presence at key security locations (such as the Jordan River Valley) without being seen as occupiers and as part of a new national defense force incorporating Palestinians as well. The threat of a separate Palestinian Army would be removed from Israel's security concerns.
Natural resources such as water would be able to be shared for mutal benefit by both peoples.
A new national identity would emerge based upon two cultures and faiths that could serve as a model of tolerance and moderation in the region. Jerusalem would truly be a "beacon of light" to the world as promised in Biblical prophecy.
This is just a quick summary of an alternative idea for Middle East peace that I believe has merit and should be considered. The current two-state solution has only lead to more instability, violence and poverty for both Israelis and Palestinians and a new creative solution should be sought. As Jews, we should advocate and insist that any solution be based upon our religious and cultural values of democracy, tolerance and concern for the rights of others. The Republic of Jerusalem is one possibility that comes close to reestablishing the Promised Land of our spiritual ancestors.
Until next time....
Shmuel
Tuesday, September 8, 2009
Is Jordan The Key To Middle East Peace?
There is growing recognition that the two-state solution as promoted in the Oslo Accords is a failing process, as it's lead to increased violence and greater corruption and poverty for the Palestinians. As such, alternative ideas are getting greater consideration and attention. One such idea is an old one that is going through a kind of rebirth...a Jordanian/Palestinian confederacy.
The idea of a confederation between Jordan and the Palestinian territories is not a new one. Former King Hussein of Jordan himself used to say that "Jordan is Palestine and Palestine is Jordan" in the 1950-1960's. The Palestinian National Council approved a resolution proposing a Palestinian-Jordanian federation in 1984. On February 11, 1985, Yassir Arafat and then King Hussein of Jordan reached an oral agreement on a confederation of their territories, which was never signed. Since 2004, some Palestinian academics and politicians have been discussing ideas for a renewed bilateral relationship with Jordan.
So why now? What are the benefits?
First of all, growing corruption and instability in the West Bank and Gaza threatens the collapse of the Palestinian Authority, but the security of Israel and Jordan as well. The growing influence of extremist groups like Hamas (who now governs Gaza) and Al Qaeda is a regional concern and not just a threat to Israel. Jordan's Ambassador to Israel, Dr. Ma'ruf al-Bakhit said in a March 2005 interview that "the paradigm of a two-state solution (Palestine and Israel) does not bring about stability. We can go for that, but from there the confronation will continue."
King Abdullah's wife, Rana, is of Palestinian descent and from Nablus. This has lead to a greater inclusion and integration of Jordan's Palestinian citizens (approximately 70% of Jordan's total population) into the countries economy and overall fabric.
Unlike Arafat, current Palestinian President Mahmoud Abbas has close ties with King Abdullah and the Jordanian government and maintains a home in Amman.
There exist close family ties between West Bank towns like Nablus and Hebron with East Bank towns such as Salt and Karak. It is actually considered easier to travel between the west and east banks of the Jordan River than from the northern part of Jordan to its southern territories.
King Abdullah's "Jordan First" plan to build the economy and decentralize government with local councils enfranchises the Palestinian's of Jordan. Under this plan, it would be much easier to incorporate the West Bank and possibly Gaza as additional autonomous regions to the three divisions in Jordan already being proposed.
Since the fall of Saddam Hussein's Iraq and the isolation of Syria, Jordan is growing as a regional player in the Middle East. It's stability and prosperity is on the rise. It's capital city of Amman is recognized as the Arab Middle East's most stable major city that serves as an important center for Iraqis, Syrians, West Bank Palestinians, Turks and Egyptians. This compares to high-unemployment and the criminal behavior of street gangs in the Palestinian territories and the corruption of the Palestinian Authority, which is why a growing number of prominent Palestinians are reconsidering a federated arrangement with Jordan.
A federated Jordan/Palestine also fits in well with the limited Palestinian state proposed by Israeli Prime Minister Netanyahu that bans the Palestinians from having a standing army, or air force. It's better to have Jordanian troops on Israel's border than armed Palestinian militias. Jordan is after all Israel's closest and friendliest neighbor.
A federated Jordan/Palestine unifies Palestinians on both sides of the Jordan River and guarantees the ruling Hashemites as the protector of Jerusalem's Muslim Holy Sites. This provides greater temperment and stability, as compared to when Arafat appointed radical Sheiks who incited the Palestinians to rioting with extremist rhetoric.
Tourism to area Biblical sites would grow with the increased stability which would enhance the economies of all three peoples in the region.
This could be the first step towards a BeNeLux, or Nafta style trade federation between Israel, Jordan and the Palestinians. Historically, Jordan has relied on Israel to protect it from a hostile takeover by either Saddam Hussein's Iraq, or Syria. A greater alliance between the territories east and west of the Jordan River would enhance the areas overall security.
Currently, a model for a Jordanian-Palestinian federation exists next door in the new Iraq. Here Iraqi Kurds, Sunnis and Shia are all learning to govern and share power and their rivalries are much more pronounced than any existing between the Palestinians and Jordanians.
I would propose that when final borders between Israel and the expanded Jordan are settled upon that Israel would retain it's major West Bank settlements and give up predominantly Arab areas within Israel proper. This would keep peoples united and assure the Jewish character of Israel.
This is just one alternative proposal in the quest for Middle East peace. Another is the idea of a Israeli/Palestinian federation which we'll explore next...a Republic of Jerusalem, if you will.
Until next time....
Shmuel
The idea of a confederation between Jordan and the Palestinian territories is not a new one. Former King Hussein of Jordan himself used to say that "Jordan is Palestine and Palestine is Jordan" in the 1950-1960's. The Palestinian National Council approved a resolution proposing a Palestinian-Jordanian federation in 1984. On February 11, 1985, Yassir Arafat and then King Hussein of Jordan reached an oral agreement on a confederation of their territories, which was never signed. Since 2004, some Palestinian academics and politicians have been discussing ideas for a renewed bilateral relationship with Jordan.
So why now? What are the benefits?
First of all, growing corruption and instability in the West Bank and Gaza threatens the collapse of the Palestinian Authority, but the security of Israel and Jordan as well. The growing influence of extremist groups like Hamas (who now governs Gaza) and Al Qaeda is a regional concern and not just a threat to Israel. Jordan's Ambassador to Israel, Dr. Ma'ruf al-Bakhit said in a March 2005 interview that "the paradigm of a two-state solution (Palestine and Israel) does not bring about stability. We can go for that, but from there the confronation will continue."
King Abdullah's wife, Rana, is of Palestinian descent and from Nablus. This has lead to a greater inclusion and integration of Jordan's Palestinian citizens (approximately 70% of Jordan's total population) into the countries economy and overall fabric.
Unlike Arafat, current Palestinian President Mahmoud Abbas has close ties with King Abdullah and the Jordanian government and maintains a home in Amman.
There exist close family ties between West Bank towns like Nablus and Hebron with East Bank towns such as Salt and Karak. It is actually considered easier to travel between the west and east banks of the Jordan River than from the northern part of Jordan to its southern territories.
King Abdullah's "Jordan First" plan to build the economy and decentralize government with local councils enfranchises the Palestinian's of Jordan. Under this plan, it would be much easier to incorporate the West Bank and possibly Gaza as additional autonomous regions to the three divisions in Jordan already being proposed.
Since the fall of Saddam Hussein's Iraq and the isolation of Syria, Jordan is growing as a regional player in the Middle East. It's stability and prosperity is on the rise. It's capital city of Amman is recognized as the Arab Middle East's most stable major city that serves as an important center for Iraqis, Syrians, West Bank Palestinians, Turks and Egyptians. This compares to high-unemployment and the criminal behavior of street gangs in the Palestinian territories and the corruption of the Palestinian Authority, which is why a growing number of prominent Palestinians are reconsidering a federated arrangement with Jordan.
A federated Jordan/Palestine also fits in well with the limited Palestinian state proposed by Israeli Prime Minister Netanyahu that bans the Palestinians from having a standing army, or air force. It's better to have Jordanian troops on Israel's border than armed Palestinian militias. Jordan is after all Israel's closest and friendliest neighbor.
A federated Jordan/Palestine unifies Palestinians on both sides of the Jordan River and guarantees the ruling Hashemites as the protector of Jerusalem's Muslim Holy Sites. This provides greater temperment and stability, as compared to when Arafat appointed radical Sheiks who incited the Palestinians to rioting with extremist rhetoric.
Tourism to area Biblical sites would grow with the increased stability which would enhance the economies of all three peoples in the region.
This could be the first step towards a BeNeLux, or Nafta style trade federation between Israel, Jordan and the Palestinians. Historically, Jordan has relied on Israel to protect it from a hostile takeover by either Saddam Hussein's Iraq, or Syria. A greater alliance between the territories east and west of the Jordan River would enhance the areas overall security.
Currently, a model for a Jordanian-Palestinian federation exists next door in the new Iraq. Here Iraqi Kurds, Sunnis and Shia are all learning to govern and share power and their rivalries are much more pronounced than any existing between the Palestinians and Jordanians.
I would propose that when final borders between Israel and the expanded Jordan are settled upon that Israel would retain it's major West Bank settlements and give up predominantly Arab areas within Israel proper. This would keep peoples united and assure the Jewish character of Israel.
This is just one alternative proposal in the quest for Middle East peace. Another is the idea of a Israeli/Palestinian federation which we'll explore next...a Republic of Jerusalem, if you will.
Until next time....
Shmuel
Wednesday, August 26, 2009
Buy Israel: Support the Blue and White
At a time when the world economy is slowing and threats against Israel's security are growing, I believe we as Jews should do anything we can to support our spiritual homeland. We can, of course, donate to Israeli charity and Jewish causes, but a direct and possibly more beneficial way is to contribute to the Israeli economy with our purchases. We should Buy Israel!
I've recently added a link to this site with a large variety of Israeli products and Judaica...everything from kippahs (yamulkes) to Dead Sea cosmetics to Shabbat/Jewish Holiday items and more. I encourage you to check it out. It's full of items of interest to Jews of all types.
By making purchases, you can also help me to support this blog and make it grow. With your support, we can continue to discuss our Judaism and find the same inspiration as the followers of Abraham and the Israelites that stood at the foot of Mt. Sinai.
I hope the discussions we have here on Jews Muse are something you consider worthy of your financial assistance and support. If so, please check out the Buy Israel link found on the sidebar.
Thanks in advance for your support.
Until next time....
Shmuel
I've recently added a link to this site with a large variety of Israeli products and Judaica...everything from kippahs (yamulkes) to Dead Sea cosmetics to Shabbat/Jewish Holiday items and more. I encourage you to check it out. It's full of items of interest to Jews of all types.
By making purchases, you can also help me to support this blog and make it grow. With your support, we can continue to discuss our Judaism and find the same inspiration as the followers of Abraham and the Israelites that stood at the foot of Mt. Sinai.
I hope the discussions we have here on Jews Muse are something you consider worthy of your financial assistance and support. If so, please check out the Buy Israel link found on the sidebar.
Thanks in advance for your support.
Until next time....
Shmuel
Wednesday, August 19, 2009
Moses and Buddha
We've discussed previously, the possible connections between the Abraham and India. Evidence is growing stronger every day that there was some kind of historic connection, or influence between the followers of Judaism and those of Indian philosophy. Nowhere is this more apparent than between the stories of Moses and Buddha. Let's take a look at some of the similarities.
Siddhartha Gautama (the historic Buddha) was born into an aristocratic family in what is now Nepal and was destined for a life of privelege. Like him, Moses was also born into royalty in Egypt and also destined for a life of ease and privilege.
In an effort to prevent the fruition of a prophecy that his son would become a spiritual ascetic and renounce his family and societal standing, Siddhartha's father kept him sheltered from the outside world and its suffering. Moses was also sheltered from the oppression and hardship experienced by his people under slavery as a prince of Egypt and the concealment of his true heritage.
Siddhartha makes four trips to the outside world where he learns about suffering and death. Moses flees his privileged life after killing an Egyptian taskmaster for beating a slave. He witnesses the suffering of the Hebrews firsthand and learns of his true identity.
Siddhartha eventually leaves his aristocratic life behind in a quest to find an end to suffering and death through spiritual practice. Moses also leaves his life as a member of Egyptian royalty behind and enters the sands of the desert where he finds peace and enlightenment.
Siddharths finds enlightenment while sitting beneath the Bodhi Tree and Moses at the Burning Bush. Is it possible that both stories tie back to a common "Tree of Life" tradition and a shared paradise homeland (the Biblical Eden and original Aryan homeland)?
As the Buddha, Siddhartha tries to end suffering by teaching the elimination of desire as the path to ceasing the renewed cycles of birth and existence. Judaism shares a tradition of reincarnation called Gilgulim. Moses taught that liberation from human suffering came through the respect for individual rights and human dignity. He also taught justice and a set of practices designed to raise the former Israelite slaves to become a "nation of priests." Both men rebelled against the established priesthood and taught that individual spiritual growth was attainable and desirable.
A few other historic points deserve mention.
Abraham also left a life of privilege and aristocracy behind seeking spiritual wisdom as the first wandering Hebrew. The texts of the ancient Egyptians and Mesopatamians refer to the "Habiru/Hebrews" as a class of people who left settled city life behind to wander as prophets, nomads and mercenaries. I think of them as the first hippies. In India, it was the aristocratic Kshatriyas who left their societal life behind for a life of meditation and seclusion in the countryside. Is ther a common spiritual/cultural connection?
I'd also point out that the land of Ophir where King Solomon sent ships on a three year voyage is considered by many to have been in India. Is this another historic connection between the Hebrews and India?
All of this raises some questions....
Is Siddhartha/Buddha the reincarnated Moses? He speaks of past lives that lead to his attainment of Buddhahood.
Can the ancient Israelites/Hebrews be considered the world's first Buddhists with a similar spiritual tradition? Both Judaism and Buddhism teach that divinity and enlightenment is found in the heart of every individual, if we just still our minds and listen. This is the core of the Jewish Shabbat practice!
So why does it matter?
First of all, it points to common spiritual truths shared by many traditions.
It also provides a context for Jewish practice and belief at a time when many Jews are seeking a spiritual renewal in their faith. This is not unlike the thoughts of Rabbi Abraham Maimonides and other medieval Jewish mystics who shared and saw the practices of Sufi mystics as a rediscovery of the prophetic practices and traditions of Biblical Judaism.
It helps JuBu's (Buddhist practicioners of Jewish heritage) to understand that their beliefs are not foreign to the faith of their fathers and may actually be at the core of their religion.
It is another step towards the enlightenment of the world towards a time when all men will prophecize, as spoken about in Jewish tradition.
It also helps to explain the similarities in the teachings of Buddha and Jesus, if they both come from a common spiritual heritage.
None of this is likely to ever be proven beyond any doubt, but if it helps to deepen faith and spiritual understanding then the world is a better and more enlightened place. I throw it out there for consideration and discussion.
Until next time....
Shmuel
Siddhartha Gautama (the historic Buddha) was born into an aristocratic family in what is now Nepal and was destined for a life of privelege. Like him, Moses was also born into royalty in Egypt and also destined for a life of ease and privilege.
In an effort to prevent the fruition of a prophecy that his son would become a spiritual ascetic and renounce his family and societal standing, Siddhartha's father kept him sheltered from the outside world and its suffering. Moses was also sheltered from the oppression and hardship experienced by his people under slavery as a prince of Egypt and the concealment of his true heritage.
Siddhartha makes four trips to the outside world where he learns about suffering and death. Moses flees his privileged life after killing an Egyptian taskmaster for beating a slave. He witnesses the suffering of the Hebrews firsthand and learns of his true identity.
Siddhartha eventually leaves his aristocratic life behind in a quest to find an end to suffering and death through spiritual practice. Moses also leaves his life as a member of Egyptian royalty behind and enters the sands of the desert where he finds peace and enlightenment.
Siddharths finds enlightenment while sitting beneath the Bodhi Tree and Moses at the Burning Bush. Is it possible that both stories tie back to a common "Tree of Life" tradition and a shared paradise homeland (the Biblical Eden and original Aryan homeland)?
As the Buddha, Siddhartha tries to end suffering by teaching the elimination of desire as the path to ceasing the renewed cycles of birth and existence. Judaism shares a tradition of reincarnation called Gilgulim. Moses taught that liberation from human suffering came through the respect for individual rights and human dignity. He also taught justice and a set of practices designed to raise the former Israelite slaves to become a "nation of priests." Both men rebelled against the established priesthood and taught that individual spiritual growth was attainable and desirable.
A few other historic points deserve mention.
Abraham also left a life of privilege and aristocracy behind seeking spiritual wisdom as the first wandering Hebrew. The texts of the ancient Egyptians and Mesopatamians refer to the "Habiru/Hebrews" as a class of people who left settled city life behind to wander as prophets, nomads and mercenaries. I think of them as the first hippies. In India, it was the aristocratic Kshatriyas who left their societal life behind for a life of meditation and seclusion in the countryside. Is ther a common spiritual/cultural connection?
I'd also point out that the land of Ophir where King Solomon sent ships on a three year voyage is considered by many to have been in India. Is this another historic connection between the Hebrews and India?
All of this raises some questions....
Is Siddhartha/Buddha the reincarnated Moses? He speaks of past lives that lead to his attainment of Buddhahood.
Can the ancient Israelites/Hebrews be considered the world's first Buddhists with a similar spiritual tradition? Both Judaism and Buddhism teach that divinity and enlightenment is found in the heart of every individual, if we just still our minds and listen. This is the core of the Jewish Shabbat practice!
So why does it matter?
First of all, it points to common spiritual truths shared by many traditions.
It also provides a context for Jewish practice and belief at a time when many Jews are seeking a spiritual renewal in their faith. This is not unlike the thoughts of Rabbi Abraham Maimonides and other medieval Jewish mystics who shared and saw the practices of Sufi mystics as a rediscovery of the prophetic practices and traditions of Biblical Judaism.
It helps JuBu's (Buddhist practicioners of Jewish heritage) to understand that their beliefs are not foreign to the faith of their fathers and may actually be at the core of their religion.
It is another step towards the enlightenment of the world towards a time when all men will prophecize, as spoken about in Jewish tradition.
It also helps to explain the similarities in the teachings of Buddha and Jesus, if they both come from a common spiritual heritage.
None of this is likely to ever be proven beyond any doubt, but if it helps to deepen faith and spiritual understanding then the world is a better and more enlightened place. I throw it out there for consideration and discussion.
Until next time....
Shmuel
Tuesday, August 11, 2009
A Meditation On Challah
A fabrengen is the Hasidic form of storytelling designed to bring a group of people into a state of spiritual passion and deepened understanding of spiritual practice. Here I will paraphrase a tale told by Rabbi Goldie Milgram with musical accompaniment by Cantor Sol Zim of Temple Beth Zion in Brooklyn, New York.
There was once a young rabbi known for his ability to decipher the most complex and puzzling aspects of Torah. He agrees to marry the daughter of the wealthiest family in town. As is custom, her father agrees to buy them a home and pay for all of their expenses, so he can continue his scholarly work and they'll want for nothing.
But then the family's fortune changes and the rabbi is told that he'll have to seek out a congregation that needs a rabbi, as his wife's father can no longer support them.
"Oy!" moans the rabbi, for he knows that the overwhelming duties of a pulpit rabbi will interfere with his studies.
He sends out inquiries and a small rural community, Yenemsvelt (Yiddish for "the middle of nowhere"), comes back with the best offer. But the offer comes with limitations. Besides the rabbi's living expenses, there is no other available funds for the small synagogue. There's not even money for the challah bread for the oneg (gathering and reception following Shabbat services). So, the rabbi informs his wife that she'll have to make the challah herself.
The rabbi works hard at that first service, muttering through the prayers and presenting a very scholarly sermon. So when he sees the burnt and tattered challah loaves his wife has made, his heart drops. But the community doesn't seem to mind. A festive evening with a special happiness emerges.
Oneg means "delight." Its Hebrew letters are actually the reverse of nega, which means "plague." The Friday night Shabbat services are a mystical wedding between the community (as the bride) and God (the groom) who provides spiritual rest and nourishment. Thus, they are relieved from the plagues of the week and opened up to the blessings of Shabbat.
Word spreads and attendence at the little synagogue grows. Soon, the rabbi tells his wife that they have the funds to once again buy their challah from the local bakery. That next oneg, he gazes upon two beautiful challahs. He's so overjoyed, that he fails to notice the lack of spontaneity and spirit among his congregation.
Believing he's on the right track, he works harder on his sermon. But attendence and discontent grow. Members start murmering and taking bets on how far into the sermon the rabbi will get, before his retired predecessor (who always sits in the second row) will fall asleep.
Attendence continues to decline and soon the rabbi informs his wife that she must once again bake the challah for Shabbat oneg. That next week, there lie the two burnt and bedraggled challah loaves. But the rabbi notices a return of life among his congregants. People look to one another as if to say "ah yes, this is why we come."
That next Friday, the rabbi sets aside his sermon writing to observe his wife's making of the challah. "Today, you are the rabbi. Show me how you make the challah."
"What's there so show?" she questions. "A little flour, some water and yeast and much patience during the rising."
"Show me," he insists.
"Well, dear, you've missed the first portion of challah making. The dough is almost finished rising. Now, one takes it and begins to raise the sparks of energy which give the challah its life. Here I transform this plague of a week from nega to oneg, delight."
She gives the mound a good punch, releasing all of the air from the risen dough.
"This pounding is for the hard time the congregation president gave you about the length of your sermon...And this is for having to sell your favorite study table to buy clothes for the kids, who are growing so fast...This is for how much I miss home....
She pounds the dough a few more times, expressing disappointment with each one.
"And this is a prayer for all these disappointments that they might be transformed into challah and do the world a little good."
For the first time, the rabbi holds his wife as she cries. He feels his own tears and frustrations rising and lets them go also.
His wife continues.
"Now we must create three strands each, two sets, one for each challah."
She hands him some of the dough.
"These are the strands of my Shabbat meditation. As you shape the first strand, bring to mind everyone in the congregation who needs some guidance. Pray for them to see the resources all around them, for all possible blessings to become visible to them and that they receive what they need."
They each complete their first strand.
"Now, for the second strand," she continues. "As you form it, reflect on all who need healing and send a prayer to the Holy One to notice their need and ease their suffering."
For the first time since moving there, the young rabbi cries for his congregants.
"Silly husband," she says. "Look, you are getting tears in the challah! No matter, a few tears will add to its holiness."
She then divides the last bit of dough with him.
"This last strand is a meditation on gratitude," she explains. "This is where I recall with much thankfulness the many blessings that have come to our congregants this week and how fortunate I am to have you as my beloved husband and life partner. I pray that every single person in our congregation will find the type of love that we have."
"What do we do now?" asks the rabbi.
"We braid the strands, bringing our community together in blessing. Gently cover the loaves and let them rise. Now, go back to your writing, while I dress the children."
Instead, the rabbi takes his wife's hand and pulls her closer to him, humming Lecha Dodi ("Come My Beloved...").
We discussed before how Judaism teaches how to find the sacred in ordinary moments. This little tale, I believe, illustrates this point well. By her attention and care in making the challah, the rabbi's wife was able to uplift their congregation as well. Let's all seek the extraordinary to be found in the mundane moments of daily life.
Until next time....
Shmuel
There was once a young rabbi known for his ability to decipher the most complex and puzzling aspects of Torah. He agrees to marry the daughter of the wealthiest family in town. As is custom, her father agrees to buy them a home and pay for all of their expenses, so he can continue his scholarly work and they'll want for nothing.
But then the family's fortune changes and the rabbi is told that he'll have to seek out a congregation that needs a rabbi, as his wife's father can no longer support them.
"Oy!" moans the rabbi, for he knows that the overwhelming duties of a pulpit rabbi will interfere with his studies.
He sends out inquiries and a small rural community, Yenemsvelt (Yiddish for "the middle of nowhere"), comes back with the best offer. But the offer comes with limitations. Besides the rabbi's living expenses, there is no other available funds for the small synagogue. There's not even money for the challah bread for the oneg (gathering and reception following Shabbat services). So, the rabbi informs his wife that she'll have to make the challah herself.
The rabbi works hard at that first service, muttering through the prayers and presenting a very scholarly sermon. So when he sees the burnt and tattered challah loaves his wife has made, his heart drops. But the community doesn't seem to mind. A festive evening with a special happiness emerges.
Oneg means "delight." Its Hebrew letters are actually the reverse of nega, which means "plague." The Friday night Shabbat services are a mystical wedding between the community (as the bride) and God (the groom) who provides spiritual rest and nourishment. Thus, they are relieved from the plagues of the week and opened up to the blessings of Shabbat.
Word spreads and attendence at the little synagogue grows. Soon, the rabbi tells his wife that they have the funds to once again buy their challah from the local bakery. That next oneg, he gazes upon two beautiful challahs. He's so overjoyed, that he fails to notice the lack of spontaneity and spirit among his congregation.
Believing he's on the right track, he works harder on his sermon. But attendence and discontent grow. Members start murmering and taking bets on how far into the sermon the rabbi will get, before his retired predecessor (who always sits in the second row) will fall asleep.
Attendence continues to decline and soon the rabbi informs his wife that she must once again bake the challah for Shabbat oneg. That next week, there lie the two burnt and bedraggled challah loaves. But the rabbi notices a return of life among his congregants. People look to one another as if to say "ah yes, this is why we come."
That next Friday, the rabbi sets aside his sermon writing to observe his wife's making of the challah. "Today, you are the rabbi. Show me how you make the challah."
"What's there so show?" she questions. "A little flour, some water and yeast and much patience during the rising."
"Show me," he insists.
"Well, dear, you've missed the first portion of challah making. The dough is almost finished rising. Now, one takes it and begins to raise the sparks of energy which give the challah its life. Here I transform this plague of a week from nega to oneg, delight."
She gives the mound a good punch, releasing all of the air from the risen dough.
"This pounding is for the hard time the congregation president gave you about the length of your sermon...And this is for having to sell your favorite study table to buy clothes for the kids, who are growing so fast...This is for how much I miss home....
She pounds the dough a few more times, expressing disappointment with each one.
"And this is a prayer for all these disappointments that they might be transformed into challah and do the world a little good."
For the first time, the rabbi holds his wife as she cries. He feels his own tears and frustrations rising and lets them go also.
His wife continues.
"Now we must create three strands each, two sets, one for each challah."
She hands him some of the dough.
"These are the strands of my Shabbat meditation. As you shape the first strand, bring to mind everyone in the congregation who needs some guidance. Pray for them to see the resources all around them, for all possible blessings to become visible to them and that they receive what they need."
They each complete their first strand.
"Now, for the second strand," she continues. "As you form it, reflect on all who need healing and send a prayer to the Holy One to notice their need and ease their suffering."
For the first time since moving there, the young rabbi cries for his congregants.
"Silly husband," she says. "Look, you are getting tears in the challah! No matter, a few tears will add to its holiness."
She then divides the last bit of dough with him.
"This last strand is a meditation on gratitude," she explains. "This is where I recall with much thankfulness the many blessings that have come to our congregants this week and how fortunate I am to have you as my beloved husband and life partner. I pray that every single person in our congregation will find the type of love that we have."
"What do we do now?" asks the rabbi.
"We braid the strands, bringing our community together in blessing. Gently cover the loaves and let them rise. Now, go back to your writing, while I dress the children."
Instead, the rabbi takes his wife's hand and pulls her closer to him, humming Lecha Dodi ("Come My Beloved...").
We discussed before how Judaism teaches how to find the sacred in ordinary moments. This little tale, I believe, illustrates this point well. By her attention and care in making the challah, the rabbi's wife was able to uplift their congregation as well. Let's all seek the extraordinary to be found in the mundane moments of daily life.
Until next time....
Shmuel
Friday, August 7, 2009
Judaism's Flawed Characters
I recently had a discussion with a friend of mine, who was studying the story of King David to share with students of the Sunday school class he taught at his church. He was amazed at how flawed a character King David was to be such a celebrated hero of the Bible and the Jewish people. It got me to thinking just how different the perspective of Christians and Jews can be in viewing the same story. Because of our differing backgrounds, we can learn different lessons from the tales of the Bible.
Jews have historically presented their heroes and leaders as full human beings complete with their individual flaws. King David was far from perfect, as was Moses, Jacob and others. This is a unique phenomena among the cultures of the world. Most other cultures present their heroes in mythological terms, emphasizing the good aspects while downplaying the bad. Jews, on the other hand, see their sages and leaders as human beings who struggled in both their faith and personal lives. With their monotheistic core, Jewish heroes were never seen as semi-divine. Rather, by studying their flaws and struggle, we could learn how to improve ourselves and our world by learning from their mistakes. Personal responsibility and personal growth are other key components of living a Jewish life.
Christianity, by comparison, begins with the premise that Jesus is divine and that humans are born with Original Sin and incapable of personal redemption without divine intervention. The focus is on faith rather than deed. You can be "saved" with just simple faith in Jesus as your messiah and redeemer. But your personal actions alone are not enough. This difference with Judaism is primarily due to the diverging paths our two faiths have taken historically. This is a discussion that will have to wait for another time.
So when my Christian friend looks at how we glorify King David, he doesn't understand. How is it possible that he can be the ancestor of our future messiah? Jews realize that David, like all of us, struggled with his faith throughout his life. Many of his actions were unsavory. But we can learn from his mistakes. It underscores our belief that the only perfect being is God. Even our messiah is human and will come from an impure heritage. It is also a tribute to our belief in the equality of all human beings. There is no priesthood, or aristocracy in Judaism that is somehow closer to the Divine than the rest of us.
To me, the fact that our sages and heroes are revealed in their entirety complete with their flaws is something that adds credibility to the tales we tell about ourselves. We leave nothing out and it is up to each individual to learn what they can from them. We also study and learn the historical context of the stories themselves.
We should take pride in our brutal honesty about our heritage and find personal inspiration in the stories we tell about ourselves.
Until next time....
Shmuel
Jews have historically presented their heroes and leaders as full human beings complete with their individual flaws. King David was far from perfect, as was Moses, Jacob and others. This is a unique phenomena among the cultures of the world. Most other cultures present their heroes in mythological terms, emphasizing the good aspects while downplaying the bad. Jews, on the other hand, see their sages and leaders as human beings who struggled in both their faith and personal lives. With their monotheistic core, Jewish heroes were never seen as semi-divine. Rather, by studying their flaws and struggle, we could learn how to improve ourselves and our world by learning from their mistakes. Personal responsibility and personal growth are other key components of living a Jewish life.
Christianity, by comparison, begins with the premise that Jesus is divine and that humans are born with Original Sin and incapable of personal redemption without divine intervention. The focus is on faith rather than deed. You can be "saved" with just simple faith in Jesus as your messiah and redeemer. But your personal actions alone are not enough. This difference with Judaism is primarily due to the diverging paths our two faiths have taken historically. This is a discussion that will have to wait for another time.
So when my Christian friend looks at how we glorify King David, he doesn't understand. How is it possible that he can be the ancestor of our future messiah? Jews realize that David, like all of us, struggled with his faith throughout his life. Many of his actions were unsavory. But we can learn from his mistakes. It underscores our belief that the only perfect being is God. Even our messiah is human and will come from an impure heritage. It is also a tribute to our belief in the equality of all human beings. There is no priesthood, or aristocracy in Judaism that is somehow closer to the Divine than the rest of us.
To me, the fact that our sages and heroes are revealed in their entirety complete with their flaws is something that adds credibility to the tales we tell about ourselves. We leave nothing out and it is up to each individual to learn what they can from them. We also study and learn the historical context of the stories themselves.
We should take pride in our brutal honesty about our heritage and find personal inspiration in the stories we tell about ourselves.
Until next time....
Shmuel
Friday, July 31, 2009
Are Palestinians Jews?
I recently came across a study that caused me to ask this question...Are Palestinians long-lost Jews? Here's what I found.
A study by Ariella Oppenheim and her colleagues published in The American Journal of Human Genetics (Dec 2000) finds 70% of Jews and 82% of Palestinians share the same paternal chromasomal pool. This makes Palestinians distinctive from their Arab neighbors such as Lebanese, Jordanians, Iraqis and Egyptians who do not share the same DNA. The suggestion is that Palestinians are the descendants of Jews who converted to Islam in centuries past.
While many will dispute this claim, the important thing is what it means to relations between the two groups and their ability to live together in peace. If they are truly relatives of each other then why is this seemingly impossible? Could this study be a piece of the puzzle necessary to replace hate with brotherly love? I'm not trying to sound like an idealogue ungrounded in reality, but if attitudes are to change, it has to start with a questioning of the status quo.
In past discussions, I've advocated the the idea of one Federal Republic of Jerusalem replacing the failed two-state solution. The concept is that the current territories of Israel and Palestine would be divided into local canton-like units similar to Switzerland. Jerusalem would serve as the joint capital for both entities much like Washington D.C. does in America. Government would be kept localized as much as possible with the individual cantons controlling internal functions such as education, religion and local courts. National affairs such as defense, trade and the sharing of natural resources would be controlled by the national government which would be composed of a bicameral legislature with the House of Representatives elected by popular vote and a Senate divided evenly between the Palestinian Arab and Israeli entities. I would envision a Prime Minister, or President who'd be elected by the Senate.
How we get there is still unclear to me. But it seems to work well in Switzerland's multi-ethnic population and also in the federated system of the new Iraq, who's internal rivalries are at least as fierce as that between Israelis and Palestinians. By comparison, decades of the two-state solution have not gotten us any closer to peace in the Middle East.
Each week, we pray for peace during our Shabbat celebrations and sing the song "Oseh Shalom." In the song "Hineh MaTov" we sing of brothers coming together. DNA tells us that Jews and Palestinians are really brothers themselves. So let's continue to pray for peace between these two entities in particular. Perhaps a new approach and way of thinking will get us there.
Until next time....
Shmuel
A study by Ariella Oppenheim and her colleagues published in The American Journal of Human Genetics (Dec 2000) finds 70% of Jews and 82% of Palestinians share the same paternal chromasomal pool. This makes Palestinians distinctive from their Arab neighbors such as Lebanese, Jordanians, Iraqis and Egyptians who do not share the same DNA. The suggestion is that Palestinians are the descendants of Jews who converted to Islam in centuries past.
While many will dispute this claim, the important thing is what it means to relations between the two groups and their ability to live together in peace. If they are truly relatives of each other then why is this seemingly impossible? Could this study be a piece of the puzzle necessary to replace hate with brotherly love? I'm not trying to sound like an idealogue ungrounded in reality, but if attitudes are to change, it has to start with a questioning of the status quo.
In past discussions, I've advocated the the idea of one Federal Republic of Jerusalem replacing the failed two-state solution. The concept is that the current territories of Israel and Palestine would be divided into local canton-like units similar to Switzerland. Jerusalem would serve as the joint capital for both entities much like Washington D.C. does in America. Government would be kept localized as much as possible with the individual cantons controlling internal functions such as education, religion and local courts. National affairs such as defense, trade and the sharing of natural resources would be controlled by the national government which would be composed of a bicameral legislature with the House of Representatives elected by popular vote and a Senate divided evenly between the Palestinian Arab and Israeli entities. I would envision a Prime Minister, or President who'd be elected by the Senate.
How we get there is still unclear to me. But it seems to work well in Switzerland's multi-ethnic population and also in the federated system of the new Iraq, who's internal rivalries are at least as fierce as that between Israelis and Palestinians. By comparison, decades of the two-state solution have not gotten us any closer to peace in the Middle East.
Each week, we pray for peace during our Shabbat celebrations and sing the song "Oseh Shalom." In the song "Hineh MaTov" we sing of brothers coming together. DNA tells us that Jews and Palestinians are really brothers themselves. So let's continue to pray for peace between these two entities in particular. Perhaps a new approach and way of thinking will get us there.
Until next time....
Shmuel
Tuesday, July 28, 2009
Urkesh: Abraham's Ur of the Chaldees?
In prior discussions, we have explored possible connections between Abraham and India. Evidence is building that there might be a connection, or common origin between Judaism and the Hindu/Buddhist philosophies of India. Some claim that Abraham and his followers came west from India into the Middle East. I personally believe that the evidence is greater for a common origin for ideas present in both faiths from the homeland of both peoples in northern Iran and the Caucuses regions. This is the original home of the ancient Hurrians, who migrated from there to northern Mesopatamia in the 3rd millenium B.C.
The Hurrians came to be the dominant ethnic group in southern Anatolia, northern Mesopatamia and northeastern Syria from the mid-3rd millenium to the mid-2nd millenium B.C. Their capital and largest city was Urkesh at the base of the Taurus Mountains. Recent excavations reveal it to be a cosmopolitan city with great temples, palaces and even plumbing! From there the Hurrians controlled a small trading empire that spread their cultural influence throughout the Middle East. Nearby, in the heart of Hurrian territory was the Biblical city of Haran. Could Urkesh be Abraham's birth city, Ur of Chaldees? When one realizes that in Hebrew it is called Ur Chasdim, the possibility becomes more obvious. But a name alone is not enough. So is there more evidence that Abraham and his followers came from Hurrian origins?
Normally, Ur of the Chaldees has been thought to the Sumerian city of Ur in southern Mesopatamia. This has been based on the similar sounding name, the fact that the Chaldeans later came to rule this area and similar mythologies between the two cultures. But Josephus, Maimonides and other early Jewish sages claimed that Abraham's birthplace was in northern Mesopatamia right where we find Urkesh! There are also strong cultural connections between the ancient Hebrews and Hurrians. Lets look at a few highlights:
1) The prophet, Jeremiah claimed the Hebrews descended from a Hittite mother and an Aramean father. The Hurrians were the largest ethnic group of the Hittite Empire with an Indo-European ruling aristocracy.
2) Around the time of Abraham's life, there was an Amorite governor of Urkesh named Terru, who was appointed by the king of Mari, who'd recently conquered Urkesh. The name is very similar to that of Abraham's father, Terah, and could explain the family's move to Haran, as Terru was very unpopular with the Hurrian locals he ruled over.
3) Haran was a predominantly Hurrian city and we see many of their cultural influences in the patriarchal stories of Abraham and Sarah, Isaac and Rebekkah and Jacob and Leah/Rachel. These include:
a. Property ownership was held by family clans and the "household gods." It's use was
leased to individual members. Control of the household gods and thus the family property
was held by the "senior" father which explains the importance of the Biblical story of
Rebekkah's stealing of them.
b. A cultural custom unique to the Hurrians was the practice of adopting a wife as one's sister.
This had to do with property and marriage laws and helps to explain the odd occurances
where Abraham claims Sarah as his sister in Egypt and with the Philistine king of Gerar.
c. Jacob's stealing of the "birthright" from Esau finds a context in the Hurrian customs of
passing down the "household gods" in a dying utterance to the eldest son, or sometimes
the wife's brother. If you remember, it was Rebekkah from Haran who instructed Jacob to
deceive his father, Isaac by dressing as his older brother, Esau.
d. Monogamy is thought to have originated with the Hurrians, where a wife could specify that
her husband have no other wife during the term of the marriage contract. This became a
staple of later Judeo-Christian thought.
e. Hurrian customs also explain the story of Abraham sending his servant, Eliezer to seek a wife
for his son, Isaac. According to Hurrian practice, if Isaac had gone himself, he would not have
been able to return to Canaan, as he'd have been required to visit his wife and children at his
mother-in-law's home. Rebekkah had to consent to leave Haran to meet up with Isaac.
Another connection of the Abraham to the Hurrians is with the story of his seeking a burial chamber from the Hittites. We've already discussed the close connection between the Hittites and the Hurrians. In Genesis 23:4, we read that the Hittites tell Abraham "thou art a prince among us: in the choice of our sepulchres bury thy dead; none shall withold from thee." So was Abraham considered part of Hittite/Hurrian royalty? Possibly through his father, or his marriage to Rebekkah? Even today, traditional Jews trace their faith and culture through the mother. In Hurrian culture, women held a much more prominant role and were represented in almost all areas of commerce and civil society.
An interesting fact is that Hittite records show that the dominent ethnic group represented in the Habiru's who served as mercenaries to the king were the Hurrians with a small Semitic contingent. Many historians see the Habiru and the Hebrews as likely representing the same groups of people.
In 2001, teams of Israeli, Indian and German scientists discovered that the majority of Jews are more closely related to the Kurds of northern Iraq, Iran and southeastern Turkey than to any other ethnic groups including their Semitic Arab neighbors. Scholars believe the Kurds to be the descendendants of the ancient Hurrians (Nov 2001, The American Journal of Human Genetics by Arriella Oppenheim).
Other than for historical accuracy, why is this important? How can it inspire us as Jews today? I feel it gives a context for greater understanding of the culture that Judaism developed within and reveals a common origin for Jewish and Indian spiritual philosophies. The Hurrians were not ethnic Semites, but came from the same area as the Aryan tribes that were invading India about the same time as Abraham's journey to Canaan. For parts of their history, the Hurrians were also ruled by an Indo-European (Aryan) aristocracy in both the Hittite Empire and also later in the kingdom of Mitanni. The rulers of Mitanni give praise to many of the Vedic gods of India in their treaties with neighboring cities.
Also, the Hurrian faith shows much more shamanistic influence than that of Mesopatamia with their gods communicating directly to rulers and priests from deep underground chambers known as "abi" that were thought to be entrances to the underworld.
Today, Jews are rediscovering a heritage of meditation and reincarnation within their faith that is bringing renewal to a religion that many thought void of personal spirituality. Perhaps we are finally understanding the nature of the faith that inspired Abraham and his followers with it's Eastern philosophy and lofty, spiritual concepts of union with God.
Until next time....
Shmuel
The Hurrians came to be the dominant ethnic group in southern Anatolia, northern Mesopatamia and northeastern Syria from the mid-3rd millenium to the mid-2nd millenium B.C. Their capital and largest city was Urkesh at the base of the Taurus Mountains. Recent excavations reveal it to be a cosmopolitan city with great temples, palaces and even plumbing! From there the Hurrians controlled a small trading empire that spread their cultural influence throughout the Middle East. Nearby, in the heart of Hurrian territory was the Biblical city of Haran. Could Urkesh be Abraham's birth city, Ur of Chaldees? When one realizes that in Hebrew it is called Ur Chasdim, the possibility becomes more obvious. But a name alone is not enough. So is there more evidence that Abraham and his followers came from Hurrian origins?
Normally, Ur of the Chaldees has been thought to the Sumerian city of Ur in southern Mesopatamia. This has been based on the similar sounding name, the fact that the Chaldeans later came to rule this area and similar mythologies between the two cultures. But Josephus, Maimonides and other early Jewish sages claimed that Abraham's birthplace was in northern Mesopatamia right where we find Urkesh! There are also strong cultural connections between the ancient Hebrews and Hurrians. Lets look at a few highlights:
1) The prophet, Jeremiah claimed the Hebrews descended from a Hittite mother and an Aramean father. The Hurrians were the largest ethnic group of the Hittite Empire with an Indo-European ruling aristocracy.
2) Around the time of Abraham's life, there was an Amorite governor of Urkesh named Terru, who was appointed by the king of Mari, who'd recently conquered Urkesh. The name is very similar to that of Abraham's father, Terah, and could explain the family's move to Haran, as Terru was very unpopular with the Hurrian locals he ruled over.
3) Haran was a predominantly Hurrian city and we see many of their cultural influences in the patriarchal stories of Abraham and Sarah, Isaac and Rebekkah and Jacob and Leah/Rachel. These include:
a. Property ownership was held by family clans and the "household gods." It's use was
leased to individual members. Control of the household gods and thus the family property
was held by the "senior" father which explains the importance of the Biblical story of
Rebekkah's stealing of them.
b. A cultural custom unique to the Hurrians was the practice of adopting a wife as one's sister.
This had to do with property and marriage laws and helps to explain the odd occurances
where Abraham claims Sarah as his sister in Egypt and with the Philistine king of Gerar.
c. Jacob's stealing of the "birthright" from Esau finds a context in the Hurrian customs of
passing down the "household gods" in a dying utterance to the eldest son, or sometimes
the wife's brother. If you remember, it was Rebekkah from Haran who instructed Jacob to
deceive his father, Isaac by dressing as his older brother, Esau.
d. Monogamy is thought to have originated with the Hurrians, where a wife could specify that
her husband have no other wife during the term of the marriage contract. This became a
staple of later Judeo-Christian thought.
e. Hurrian customs also explain the story of Abraham sending his servant, Eliezer to seek a wife
for his son, Isaac. According to Hurrian practice, if Isaac had gone himself, he would not have
been able to return to Canaan, as he'd have been required to visit his wife and children at his
mother-in-law's home. Rebekkah had to consent to leave Haran to meet up with Isaac.
Another connection of the Abraham to the Hurrians is with the story of his seeking a burial chamber from the Hittites. We've already discussed the close connection between the Hittites and the Hurrians. In Genesis 23:4, we read that the Hittites tell Abraham "thou art a prince among us: in the choice of our sepulchres bury thy dead; none shall withold from thee." So was Abraham considered part of Hittite/Hurrian royalty? Possibly through his father, or his marriage to Rebekkah? Even today, traditional Jews trace their faith and culture through the mother. In Hurrian culture, women held a much more prominant role and were represented in almost all areas of commerce and civil society.
An interesting fact is that Hittite records show that the dominent ethnic group represented in the Habiru's who served as mercenaries to the king were the Hurrians with a small Semitic contingent. Many historians see the Habiru and the Hebrews as likely representing the same groups of people.
In 2001, teams of Israeli, Indian and German scientists discovered that the majority of Jews are more closely related to the Kurds of northern Iraq, Iran and southeastern Turkey than to any other ethnic groups including their Semitic Arab neighbors. Scholars believe the Kurds to be the descendendants of the ancient Hurrians (Nov 2001, The American Journal of Human Genetics by Arriella Oppenheim).
Other than for historical accuracy, why is this important? How can it inspire us as Jews today? I feel it gives a context for greater understanding of the culture that Judaism developed within and reveals a common origin for Jewish and Indian spiritual philosophies. The Hurrians were not ethnic Semites, but came from the same area as the Aryan tribes that were invading India about the same time as Abraham's journey to Canaan. For parts of their history, the Hurrians were also ruled by an Indo-European (Aryan) aristocracy in both the Hittite Empire and also later in the kingdom of Mitanni. The rulers of Mitanni give praise to many of the Vedic gods of India in their treaties with neighboring cities.
Also, the Hurrian faith shows much more shamanistic influence than that of Mesopatamia with their gods communicating directly to rulers and priests from deep underground chambers known as "abi" that were thought to be entrances to the underworld.
Today, Jews are rediscovering a heritage of meditation and reincarnation within their faith that is bringing renewal to a religion that many thought void of personal spirituality. Perhaps we are finally understanding the nature of the faith that inspired Abraham and his followers with it's Eastern philosophy and lofty, spiritual concepts of union with God.
Until next time....
Shmuel
Friday, July 24, 2009
Jewish Renewal Through Sufi Mysticism
In our last discussion, we talked about how Sufi mystics were influenced by the ideas and theories of their Jewish contemporaries. For almost 1000 years, there was a borrowing and sharing of ideas from both sides that grew the spiritual wisdom of both faiths. Today, I'd like to look at how Judaism experienced a renewal at this time from ideas they borrowed, or rediscovered from Sufi mystical beliefs.
Jews from Cordoba to Cairo lived in relative peace and prosperity with their Muslim neighbors during this time period which is known by Sephardic Jewry as their "Golden Age." Moses was seen as the model of the spiritual seekers of both faiths and is quoted over 100 times in the Koran. One who saw Moses as their model was the 9th century Sufi mystic, Mansur al-Hallaj.
Jewish libraries at this time were filled with the works of al-Hallaj. He inspired many with his fight against the authoritarian legalism he felt Islam was degenerating into and the simple, personal faith he advocated. Following his crucifixion for blasphemy for saying that "he was He" in reference to the fact that his level of mystical attainment meant that he and God were of one consciousness, al-Hallaj served as a role model for many Jewish Kabbalists who were tormented by the orthodox authorities of their own faith.
The Sufi saint, Al-Ghazali is quoted by a number of Jewish thinkers including Moses Maimonides (12th Century), Judah Halevi (12th Century), Abraham Ibn Hasdai (13th Century) and Abraham Gavison of Tlemcen (17th Century) who said, "I have translated the poetry of this sage, for even though he be not of the children of Israel, it is accepted that the pious of the gentiles have a share in the world to come and surely heaven will not withhold from him the reward of faith."
Solomon Ibn Gabirol of Adon Olam fame represents the interweaving of Jewish and Islamic thought more than any other scholar of the Middle Ages. At the core of his thought was the belief that truth and rightousness are not the exclusive realm of the Jewish people and that one should embrace words of wisdom regardless of their source. He so incorporated ideas from the Islamic mystical tract, Ikhwan as-Safa, that after the Bible it was his primary source of inspiration.
Moses De Leon, the reported author of the Zohar, was inspired by many Sufi influenced Jews including Abraham Ibn Ezra, Moses Maimonides, Judah Halevi, Bahya Ibn Pakuda and the Sufi mystics themselves. It was the Sufi scholar, Muhyiddin Ibn Arabi who presaged many of the ideas that became central to the Zohar. De Leon also borrowed ideas from some of the most important myths surrounding the Prophet Muhammad to elaborate on the Jewish mystical ideal.
Jalal al-Din Rumi lived around the same time as De Leon and like the Zohar, his Mathnavi became known for many Muslims as the most important book in their faith next to the Koran. Today he is the best selling poet in the United States! His most important contribution to Jewish/Sufi dialogue was his openmindedness and respect for all faiths as represented by his quote, " What is to be done, O Muslims? For I myself do not know whether I am a Christian, a Jew, a Jabr, or a Muslim?" This attitude captured later Sufism and helped open further communications and exploration between the mystics of both Judaism and Islam.
A specific influence of Rumi on Jews was with the followers of Shabbatai Zevi in the 17th Century. They included his and other Sufi poems in their mystical litanies. It was the teachings of Shabbatai Zevi that did much to plant Sufi ideals into the Baal Shem Tov's Hasidism. Kabbalah scholar Gershom Scholem said, "One could easily make a collection of the Hasidic epigrams which breathe a spirit not very far removed from that of the Shabbateans." These Shabbateans are said to have had the most enlightened attitudes towards Islam of their time. Shabbatai Zevi himself was said, following his capture by the Sultan of the Ottoman Empire, to study in his prison cell with the Zohar in one hand and the Koran in the other.
Today it is the ideas promoted by the Baal Shem Tov and his Hasidim that again influence the Jewish Renewal movement that seeks rediscovery of Judaism's lost mystical legacy to reinvigorate the Jewish faith. So even now, Judaism is finding it's spiritual heart infused with mystical ideals shared with the Sufi mystics. One can only hope that this shared wisdom can play a role in bringing Jews and their Muslim cousins together in peace and enlightenment.
Before closing, I'd like to give credit to the site www.tomblock.com which has provided the basis for much of my research and discovery of the many connections between Jewish and Sufi mysticism. I encourage you to check it out for yourself.
Until next time....
Shmuel
Jews from Cordoba to Cairo lived in relative peace and prosperity with their Muslim neighbors during this time period which is known by Sephardic Jewry as their "Golden Age." Moses was seen as the model of the spiritual seekers of both faiths and is quoted over 100 times in the Koran. One who saw Moses as their model was the 9th century Sufi mystic, Mansur al-Hallaj.
Jewish libraries at this time were filled with the works of al-Hallaj. He inspired many with his fight against the authoritarian legalism he felt Islam was degenerating into and the simple, personal faith he advocated. Following his crucifixion for blasphemy for saying that "he was He" in reference to the fact that his level of mystical attainment meant that he and God were of one consciousness, al-Hallaj served as a role model for many Jewish Kabbalists who were tormented by the orthodox authorities of their own faith.
The Sufi saint, Al-Ghazali is quoted by a number of Jewish thinkers including Moses Maimonides (12th Century), Judah Halevi (12th Century), Abraham Ibn Hasdai (13th Century) and Abraham Gavison of Tlemcen (17th Century) who said, "I have translated the poetry of this sage, for even though he be not of the children of Israel, it is accepted that the pious of the gentiles have a share in the world to come and surely heaven will not withhold from him the reward of faith."
Solomon Ibn Gabirol of Adon Olam fame represents the interweaving of Jewish and Islamic thought more than any other scholar of the Middle Ages. At the core of his thought was the belief that truth and rightousness are not the exclusive realm of the Jewish people and that one should embrace words of wisdom regardless of their source. He so incorporated ideas from the Islamic mystical tract, Ikhwan as-Safa, that after the Bible it was his primary source of inspiration.
Moses De Leon, the reported author of the Zohar, was inspired by many Sufi influenced Jews including Abraham Ibn Ezra, Moses Maimonides, Judah Halevi, Bahya Ibn Pakuda and the Sufi mystics themselves. It was the Sufi scholar, Muhyiddin Ibn Arabi who presaged many of the ideas that became central to the Zohar. De Leon also borrowed ideas from some of the most important myths surrounding the Prophet Muhammad to elaborate on the Jewish mystical ideal.
Jalal al-Din Rumi lived around the same time as De Leon and like the Zohar, his Mathnavi became known for many Muslims as the most important book in their faith next to the Koran. Today he is the best selling poet in the United States! His most important contribution to Jewish/Sufi dialogue was his openmindedness and respect for all faiths as represented by his quote, " What is to be done, O Muslims? For I myself do not know whether I am a Christian, a Jew, a Jabr, or a Muslim?" This attitude captured later Sufism and helped open further communications and exploration between the mystics of both Judaism and Islam.
A specific influence of Rumi on Jews was with the followers of Shabbatai Zevi in the 17th Century. They included his and other Sufi poems in their mystical litanies. It was the teachings of Shabbatai Zevi that did much to plant Sufi ideals into the Baal Shem Tov's Hasidism. Kabbalah scholar Gershom Scholem said, "One could easily make a collection of the Hasidic epigrams which breathe a spirit not very far removed from that of the Shabbateans." These Shabbateans are said to have had the most enlightened attitudes towards Islam of their time. Shabbatai Zevi himself was said, following his capture by the Sultan of the Ottoman Empire, to study in his prison cell with the Zohar in one hand and the Koran in the other.
Today it is the ideas promoted by the Baal Shem Tov and his Hasidim that again influence the Jewish Renewal movement that seeks rediscovery of Judaism's lost mystical legacy to reinvigorate the Jewish faith. So even now, Judaism is finding it's spiritual heart infused with mystical ideals shared with the Sufi mystics. One can only hope that this shared wisdom can play a role in bringing Jews and their Muslim cousins together in peace and enlightenment.
Before closing, I'd like to give credit to the site www.tomblock.com which has provided the basis for much of my research and discovery of the many connections between Jewish and Sufi mysticism. I encourage you to check it out for yourself.
Until next time....
Shmuel
Monday, July 20, 2009
Jewish Contributions to Sufi Mysticism
Today, we live in a world where Jews and Muslims are divided over the State of Israel. Many of us would find it hard to believe that there was ever a time that followers of the two faiths ever got along and worked together. But that is exactly the case. An example would be the relationship between Jewish and Sufi mystics, who shared ideas that helped give birth to Islamic mysticism and brought renewal to the Jewish faith. Let's look at the Jewish contribution to Sufi mystical belief.
First, it should be pointed out that the Prophet Muhammad himself had considerable contact with Jews and was familiar with their faith. He saw himself as the latest in the line of prophets that extended back to ancient Israel.
Also, from the beginning of Islam, there were many Jews who converted to the new faith and brought with them stories of their ancestors known as Isra'il'iyat. These stories told the Banu Isra'il, or pious men of ancient Israel.
Hasan al-Basri (died 728 AD) is considered the Patriarch of Muslim Mysticism and introduced many of these Isr'il'iyat legends into Muslim thought. They became representative of Islamic mystical ideas of piety. He also credited King David as originating many Sufi practices including the woolen clothing they were known for.
Malik Ibn Dinar is an important force in the formation of Sufism and quoted liberally from a variety of Jewish publications. He specifically borrowed ideas from the "Hasidim," or pious ones of the Talmud.
Ibn Said, an eleventh century Sufi mystic from Toledo, Spain said Jewish people had a special understanding of the Prophets and the Book of Genesis..."This people is the house of prophecy and the source of the prophetic message of mankind and the majority of the prophets...the blessings and peace of Allah be upon them."
Ibn Arabi of the 13th Century borrowed mystical concepts of humanity's relationship to God from the "Guide For The Perplexed" by the Moses Maimonides. Even before the death of its author, Jewish scholars were teaching the Guide For The Perplexed to Muslim students in their madrassas!
Abu Ali Ibn Hud of Damascus, a 13th Century Sufi, spent his time teaching the Guide For The Perplexed to students of all religious backgrounds. He is said to have secretly worn a yamulke beneath his turban and when asked by a spiritual seeker for instruction replied "Upon which road: the Mosaic, or the Muslim?"
This sharing of spiritual concepts and knowledge between Jewish and Sufi mystics gives me hope that there can be a better future between our two peoples. This is but one example of where coexistence and a sharing for our mutual benefit has lead to the growth of both peoples and spiritual traditions. In this case, we explored Jewish contributions to Islamic Sufism. Next, we'll take a look at how Sufism brought renewal to Judaism.
Until next time....
Shmuel
First, it should be pointed out that the Prophet Muhammad himself had considerable contact with Jews and was familiar with their faith. He saw himself as the latest in the line of prophets that extended back to ancient Israel.
Also, from the beginning of Islam, there were many Jews who converted to the new faith and brought with them stories of their ancestors known as Isra'il'iyat. These stories told the Banu Isra'il, or pious men of ancient Israel.
Hasan al-Basri (died 728 AD) is considered the Patriarch of Muslim Mysticism and introduced many of these Isr'il'iyat legends into Muslim thought. They became representative of Islamic mystical ideas of piety. He also credited King David as originating many Sufi practices including the woolen clothing they were known for.
Malik Ibn Dinar is an important force in the formation of Sufism and quoted liberally from a variety of Jewish publications. He specifically borrowed ideas from the "Hasidim," or pious ones of the Talmud.
Ibn Said, an eleventh century Sufi mystic from Toledo, Spain said Jewish people had a special understanding of the Prophets and the Book of Genesis..."This people is the house of prophecy and the source of the prophetic message of mankind and the majority of the prophets...the blessings and peace of Allah be upon them."
Ibn Arabi of the 13th Century borrowed mystical concepts of humanity's relationship to God from the "Guide For The Perplexed" by the Moses Maimonides. Even before the death of its author, Jewish scholars were teaching the Guide For The Perplexed to Muslim students in their madrassas!
Abu Ali Ibn Hud of Damascus, a 13th Century Sufi, spent his time teaching the Guide For The Perplexed to students of all religious backgrounds. He is said to have secretly worn a yamulke beneath his turban and when asked by a spiritual seeker for instruction replied "Upon which road: the Mosaic, or the Muslim?"
This sharing of spiritual concepts and knowledge between Jewish and Sufi mystics gives me hope that there can be a better future between our two peoples. This is but one example of where coexistence and a sharing for our mutual benefit has lead to the growth of both peoples and spiritual traditions. In this case, we explored Jewish contributions to Islamic Sufism. Next, we'll take a look at how Sufism brought renewal to Judaism.
Until next time....
Shmuel
Friday, July 17, 2009
Tower Of Babel: One Faith, Not One Language
All of us remember the Biblical story of the Tower of Babel (Genesis 11:1). It is part of the religious education of most children in America. We are told that in defiance of God, the ancient Mesopotamians and ancestors of Abraham attempted to construct a tower reaching to the heavens, but that this tower was destroyed by Divine wrath and that the peoples were dispersed and their languages confused. But is this the whole story, or is their more that will provide context and greater understanding?
A parallel and possible source for the Biblical story is to be found in the Sumerian epic "Enmerkar and the Lord of Aratta." This saga begins with a longing memory of a time during the first Golden Age of Man when peace and security prevailed. It says:
"Once upon a time, ... there was no fear, no terror. Man had no rival...The whole universe, the people in unison (?), to Enlil in one tongue gave praise."
Historian David M. Rohl points out in his book, Legend: The Genesis of Civilization, that the context of this passage suggests a common, unifying faith rather than a common language. The people called out "with one heart," or "with one voice."
So what lead to the building of the Tower of Babel and the disunity that followed? This is provided by the Sumerian epic also. It would seem that Enlil (the Biblical El) was the god responsible for the flood that nearly destroyed humanity. It was Ea (the Biblical Ya, Eyeh, or Yahweh) who warned Utnapishtim (Noah) and saved the human race from annhilation. This explains the usage of the term El for the god of Abraham and later Yahweh as the god of Moses. According to this epic, it was the Sumerian king Enmerkar, who constructed the tower high enough to be above the waters and to show his revenge should Enlil ever decide to flood the earth and humanity again.
One can also see in these two myths the possible original theme of a universal age where a common faith brings people together in peace and harmony. Following the flood, different gods and city-states rose to prominence and war disrupted the peace of the previous age. This is a theme that has carried throughout much of history and continues to this day. But it also foreshadows a possible future for mankind when faith can unite us and also reminds us of a time not that long ago from the 8th century to about just 100 years ago when Jewish and Islamic mystics sat down together and shared ideas and inspiration from each other in the development of Kabbalistic and Sufi philosophy. We will explore this period in future posts and uncover the contributions each side made to the other in a common quest for enlightenment. You'll be amazed by what we find.
Until next time....
Shmuel
A parallel and possible source for the Biblical story is to be found in the Sumerian epic "Enmerkar and the Lord of Aratta." This saga begins with a longing memory of a time during the first Golden Age of Man when peace and security prevailed. It says:
"Once upon a time, ... there was no fear, no terror. Man had no rival...The whole universe, the people in unison (?), to Enlil in one tongue gave praise."
Historian David M. Rohl points out in his book, Legend: The Genesis of Civilization, that the context of this passage suggests a common, unifying faith rather than a common language. The people called out "with one heart," or "with one voice."
So what lead to the building of the Tower of Babel and the disunity that followed? This is provided by the Sumerian epic also. It would seem that Enlil (the Biblical El) was the god responsible for the flood that nearly destroyed humanity. It was Ea (the Biblical Ya, Eyeh, or Yahweh) who warned Utnapishtim (Noah) and saved the human race from annhilation. This explains the usage of the term El for the god of Abraham and later Yahweh as the god of Moses. According to this epic, it was the Sumerian king Enmerkar, who constructed the tower high enough to be above the waters and to show his revenge should Enlil ever decide to flood the earth and humanity again.
One can also see in these two myths the possible original theme of a universal age where a common faith brings people together in peace and harmony. Following the flood, different gods and city-states rose to prominence and war disrupted the peace of the previous age. This is a theme that has carried throughout much of history and continues to this day. But it also foreshadows a possible future for mankind when faith can unite us and also reminds us of a time not that long ago from the 8th century to about just 100 years ago when Jewish and Islamic mystics sat down together and shared ideas and inspiration from each other in the development of Kabbalistic and Sufi philosophy. We will explore this period in future posts and uncover the contributions each side made to the other in a common quest for enlightenment. You'll be amazed by what we find.
Until next time....
Shmuel
Tuesday, July 14, 2009
Judaism: An Eastern Faith Come West
One of the aspects of current Jewish rediscovery and renewal is the mystical, Eastern-style rituals and techniques that have gone forgotten over the past century, or so. Living in the Western world, mostly in Europe and America, Jews have gotten use to seeing their faith through the prism of Christianity, which dominated most of the countries they lived in. Since the 1850's, there has been a determined effort to erase the Jewish "superstitions" and rituals that separated Jews from their Christian compatriots. But with today's global knowledge of the world and an interest in Eastern spiritual traditions, Jews are discovering the forgotten aspects of their own religion that originated in the East and resemble such traditions as Hinduism and Buddhism. And they are discovering that Judaism and Christianity are not as similar as has been taught over the past 150 years. So let's take a look.
Judaism was born and developed in the the Middle East between Egypt and Iran. As has been mentioned on an earlier post, there's also the possibility of a connection between Abraham and India. As such, the Jewish faith places a greater emphasis on concepts generally found in Eastern traditions such as personal spiritual growth, meditation, karma and reincarnation and the eventual reunion and dissolution of the individual into the Divine. God is considered universal and is accessible through multiple paths. Jews were to serve as a "nation of priests (Exodus)" who would set an example to the world. But theirs was not the only path, as evidenced by Biblical references to non-Jews as annointed and the formulation of the Noachide Laws for the Gentile world.
Christianity, as it is practiced today, is generally a development of Rome and Europe. Although there are and were some Gnostic traditions found in Egypt and the Middle East, these have been treated as heresy by the official church and generally reduced to history. Today, Christianity is the faith about Christ rather than the faith of Christ. Emphasis is on Christ the Savior and Original Sin rather than personal responsibility and spiritual growth. Public prayer has replaced private meditation as the path to God, which Christians believe can only happen through Jesus. In my mind, Chistianity owes more to the pagan practices of the Roman Empire than they do the the Jewish origins of Jesus himself.
I'm not saying that one faith is better than another. But they each have their place and contribution to the spiritual development of the world and Jews cannot properly fulfill their role, if they don't understand their faith themselves. Things such as the kosher diet and Shabbat become legalistic rather than techniques of spiritual growth, if not understood in their proper context. In the late 1980's, the Dalai Llama came to the Jews seeking understanding of how they preserved their religion for so many centuries in exile, as his people face the same struggle. The exchange was mutally beneficial in that Jews got a deeper understanding of their Eastern roots and realized they do have something to contribute.
Being one of the Chosen does not mean that you are somehow superior, but that you've chosen yourself to become part of a "nation of priests" who's role is to share with the world a path towards freedom, personal responsibility and individual spiritual growth. But before you can set that example, you must learn it yourself.
Until next time....
Shmuel
Judaism was born and developed in the the Middle East between Egypt and Iran. As has been mentioned on an earlier post, there's also the possibility of a connection between Abraham and India. As such, the Jewish faith places a greater emphasis on concepts generally found in Eastern traditions such as personal spiritual growth, meditation, karma and reincarnation and the eventual reunion and dissolution of the individual into the Divine. God is considered universal and is accessible through multiple paths. Jews were to serve as a "nation of priests (Exodus)" who would set an example to the world. But theirs was not the only path, as evidenced by Biblical references to non-Jews as annointed and the formulation of the Noachide Laws for the Gentile world.
Christianity, as it is practiced today, is generally a development of Rome and Europe. Although there are and were some Gnostic traditions found in Egypt and the Middle East, these have been treated as heresy by the official church and generally reduced to history. Today, Christianity is the faith about Christ rather than the faith of Christ. Emphasis is on Christ the Savior and Original Sin rather than personal responsibility and spiritual growth. Public prayer has replaced private meditation as the path to God, which Christians believe can only happen through Jesus. In my mind, Chistianity owes more to the pagan practices of the Roman Empire than they do the the Jewish origins of Jesus himself.
I'm not saying that one faith is better than another. But they each have their place and contribution to the spiritual development of the world and Jews cannot properly fulfill their role, if they don't understand their faith themselves. Things such as the kosher diet and Shabbat become legalistic rather than techniques of spiritual growth, if not understood in their proper context. In the late 1980's, the Dalai Llama came to the Jews seeking understanding of how they preserved their religion for so many centuries in exile, as his people face the same struggle. The exchange was mutally beneficial in that Jews got a deeper understanding of their Eastern roots and realized they do have something to contribute.
Being one of the Chosen does not mean that you are somehow superior, but that you've chosen yourself to become part of a "nation of priests" who's role is to share with the world a path towards freedom, personal responsibility and individual spiritual growth. But before you can set that example, you must learn it yourself.
Until next time....
Shmuel
Friday, July 10, 2009
Is Science Discovering God?
As a teenager I read a copy of Rabbi Shneur Zalman's "Tanya" which was my first introduction to Kabbalah and Hasidic philosophy. I remember being impressed even then by his telling of God's use of language and the Hebrew alphabet in the continuing act of creation. So when I came across this commentary piece in the Jerusalem post, Ihad to share it with you. It's amazing the way science and religion are merging, especially with Kabbalah.
The Alphabet of Life
By David Klinghoffer
DNA are three letters full of paradox. What they represent remains little understood by the public, yet they are on everyone's tongue. Amid the chatter of popular culture, the truth gets lost that DNA is one of the most powerful clues we have of the existence of a spiritual reality, maybe to the existence of God.
An acronym for deoxyribonucleic acid, DNA refers to the form taken by the biological information that directs the production of proteins and other cell components. In 1953, James Watson and Francis Crick famously described its double-helix shape. The information thus encoded, the genome, influences how a living organism's body gets constructed, though how far this goes, and how it works, are questions that remain obscure.
We talk about DNA as familiarly as we do the USA. The idea that your genes determine your susceptibility to diseases and addictions is a stock theme of popular health discussions. On TV cop shows, law-enforcement officials are constantly using DNA to solve cases, whether new or "cold" - as real police do.
For a fee, DNA testing can shed light on anyone's genetic ancestry, including whether you have "Jewish genes." There is supposed to be a "God gene" for religious belief in general. And a "gay gene." And so on.
But all this is trivial compared to the largely unheralded insight gained from the Human Genome Project, completed in 2003. The insight is disturbing. It is that while DNA codes for the cell's building blocks, the information needed to build the rest of the creature is seemingly, in large measure, absent.
CONSIDER THE HOX "master" genes that supposedly determine the spatial configuration of the front and back ends of creatures as diverse as frogs, mice and humans. As British physician James Le Fanu writes in a fascinating new book, Why Us? How Science Rediscovered the Mystery of Ourselves (Pantheon), Swiss biologist Walter Gehring showed that "the same 'master' genes mastermind the three-dimensional structures of all living things... The same master genes that cause a fly to have the form of a fly cause a mouse to have the form of a mouse." The physically encoded information to form that mouse, as opposed to that fly, isn't there. Instead, "It is as if the 'idea' of the fly (or any other organism) must somehow permeate the genome that gives rise to it."
Such an understanding, of nature driven by a force outside nature, was dominant in biology before Darwin. Baron Georges Cuvier (1769-1832), director of Paris's Musee d'Histoire Naturelle, held that there was an unknown biological "formative impulse," an organizational principle of some kind that directed the formation of diverse kinds of life. The concept goes still further back. Much further. What Cuvier called the "formative impulse," was called God's "wisdom" by the rabbis. The Bible teaches, "The Lord founded the earth with wisdom" (Proverbs 3:19). WITH DNA, there is, in one sense, less there than meets the eye. But in another sense, there is much more. For if DNA can't entirely account for the way bodies are put together, there remains something deeply suggestive about the fact that curled at the heart of every cell there lies a code. How did it get there? A staple of media coverage of DNA is the story, repeated endlessly, about some scientist or other who's the latest to synthesize molecular precursors of DNA (or its genetic partner, RNA), thus purportedly showing how biological information could have arisen on Earth unaided. The problem with these demonstrations is that they always depend on intelligent guidance, that of the scientist in his lab, thus suggesting the very opposite lesson of the one intended. In another new book, Signature in the Cell: DNA and the Evidence for Intelligent Design (HarperOne), my colleague Stephen Meyer, a Cambridge University-trained philosopher of science, reminds us of the failure of every avenue by which science has tried to explain the origin of the genetic information required for the first life. Explanations depending on unguided material processes alone usually founder on a chicken-or-the-egg paradox: notably, that "specified information in DNA codes for proteins, but specific proteins are necessary to transcribe and translate the information on the DNA molecule." DNA acts like a computer code, or like a language consisting of letters and words, arranged in specific sequences to accomplish a specific task or convey a specific meaning. As Dr. Meyer observes, the only kind of source we know of that can produce a "functionally integrated information-processing system" like that in the cell is an intelligent source. As a Jew, I find it intriguing, at the very least, that Jewish tradition anticipated precisely the kind of evidence that Meyer deals with in his book. DNA refers to the letters of a genetic "alphabet" that in the correct combinations encode the diversity of all life forms. Kabbala too speaks of such an alphabet, comprised of the letters of the Hebrew alphabet, with which God continually speaks the world into existence. Different combinations of letters produce different creatures. A century and a half before Watson and Crick, Rabbi Schneur Zalman of Liadi sought to make Kabbala accessible to ordinary readers. In the Tanya (1796), he writes of how "the creatures are divided into categories [both] general and particular by changes in the combinations, substitutions and transpositions [of the letters]." Something is out there beyond nature, guiding the destinies of living creatures. Whether we think of it as God or some other unknown agent makes a big difference. But the progress of science from imagining existence as a purely material affair, without purpose, as Darwinian evolution still portrays the matter, to the more advanced description toward which biology increasingly points, is a major step in the right direction. The writer, a senior fellow at the Discovery Institute in Seattle, writes the Kingdom of Priests blog at Beliefnet (blog.beliefnet.com/kingdomofpriests).
Tuesday, July 7, 2009
Shema: A 2 For 1 Meditation
Soon after the giving of the Ten Commandments (Deut. 6:4), the ancient Israelites are instructed to affirm their commitment to God twice each day with the recitation of the Shema; once when waking in the morning and once at night before going to sleep. So, it's a 2 for 1...twice daily for one God! But the Shema is more than just a simple prayer. As a prescribed routine, it was meant to be a daily meditative reminder of our oneness with God.
The Shema starts out with the call "Hear, O' Israel" telling us to listen and open our perceptions completely to feel the presence of the Divine. As you'll recall, Israel is the name given to Jacob following his wrestling with the angel of the Lord and means "he who contends with the Divine (Gen. 32:29)." The Shema calls out to the Israel in all of us; that part of us that seeks and struggles with the spiritual.
The next words of the Shema are Adonai Eloheynu meaning "Lord, our God." This is where we are reminded of God's greatness, beyond description. From this awe-inspiring mental state we then call God ours and realize our ability to relate to God even though the Divine is beyond our comprehension and our ability to define. We can open ourselves to an awareness of the Divine Presence which is with us always.
The Shema concludes with the words "Adonai Echad" stating that the Lord is One. But in a spiritual sense, this is more than just a rejection of multiple deities. This is where we remember and understand that God is the source of all being, the core of the universe. Nothing exists outside of God and the divine spirit permeates everything including us. If God is everywhere and everything then he is one with his purpose also. The purpose of creation was to allow for love and goodness. As such, God is goodness and we are good.
Once we remember that we are an aspect of the Divine with our own unique purpose, we realize that we have nothing to fear, as everything is God. However we suffer and whatever plagues us can be seen as an illusion created by our own limited perception and lack of understanding. God is the source of whatever we need and provides it to us out of love. We just have to be trusting and willing to open up and accept it. But truly being open requires a humble heart and the dissolving of our sense of individuality. We are God in the same sense that a note is part of the larger music. Like Rabbi Dov Baer, the Maggid of Mezerich, stated..."Think of your soul as a part of the Divine Presence like the raindrop in the sea."
The late Rabbi Aryeh Kaplan in his book "Jewish Meditation" speaks of another aspect of meditating on the Shema through the letters that make up the word itself- Shin, Mem and Ayin. The Sefer Yetzirah calls these part of the mother letters of the Hebrew alphabet. The sound of Shin is Shhh which is seen to relate to chaos and white noise. It is identified with fire. The sound of Mem is Mmmm and is identified with humming and water. Humming is related to tranquility and oneness in mystical, meditative traditions throughout the world. Here is the particular meditative technique Rabbi Kaplan suggests:
Inhale deeply...then pronounce the Shhh sound of Shin while exhaling for an equal amount of time...inhale...then pronounce the Mmmm sound of Mem while exhaling for an equal amount of time....inhale again and repeat. While performing this meditation, you are mentally transforming the active fires of your chaotic mind to the calming, tranquil waters of the meditative trance. It is said that eventually just the humming sound of Mem alone is enough to induce a meditative state of mind. At this point one is fully open and in harmony with the Divine Spirit and feels a deep connection to God.
The key to using the Shema as a meditative technique is to recite it slowly while focusing on the meaning of each word. Like most everything to do with Judaism, the key is the intent and focus, known to Kabbalists as kavannah.
The Shema is a ritual that really brings to mind for me what is was that separated the ancient Israelites from their neighbors...their spiritual focus and desire to be one with the Divine. God was not an angry deity represented by an idol needing to be appeased, but a lofty spiritual being that man was part of and could commune with.
Until next time....
Shmuel
The Shema starts out with the call "Hear, O' Israel" telling us to listen and open our perceptions completely to feel the presence of the Divine. As you'll recall, Israel is the name given to Jacob following his wrestling with the angel of the Lord and means "he who contends with the Divine (Gen. 32:29)." The Shema calls out to the Israel in all of us; that part of us that seeks and struggles with the spiritual.
The next words of the Shema are Adonai Eloheynu meaning "Lord, our God." This is where we are reminded of God's greatness, beyond description. From this awe-inspiring mental state we then call God ours and realize our ability to relate to God even though the Divine is beyond our comprehension and our ability to define. We can open ourselves to an awareness of the Divine Presence which is with us always.
The Shema concludes with the words "Adonai Echad" stating that the Lord is One. But in a spiritual sense, this is more than just a rejection of multiple deities. This is where we remember and understand that God is the source of all being, the core of the universe. Nothing exists outside of God and the divine spirit permeates everything including us. If God is everywhere and everything then he is one with his purpose also. The purpose of creation was to allow for love and goodness. As such, God is goodness and we are good.
Once we remember that we are an aspect of the Divine with our own unique purpose, we realize that we have nothing to fear, as everything is God. However we suffer and whatever plagues us can be seen as an illusion created by our own limited perception and lack of understanding. God is the source of whatever we need and provides it to us out of love. We just have to be trusting and willing to open up and accept it. But truly being open requires a humble heart and the dissolving of our sense of individuality. We are God in the same sense that a note is part of the larger music. Like Rabbi Dov Baer, the Maggid of Mezerich, stated..."Think of your soul as a part of the Divine Presence like the raindrop in the sea."
The late Rabbi Aryeh Kaplan in his book "Jewish Meditation" speaks of another aspect of meditating on the Shema through the letters that make up the word itself- Shin, Mem and Ayin. The Sefer Yetzirah calls these part of the mother letters of the Hebrew alphabet. The sound of Shin is Shhh which is seen to relate to chaos and white noise. It is identified with fire. The sound of Mem is Mmmm and is identified with humming and water. Humming is related to tranquility and oneness in mystical, meditative traditions throughout the world. Here is the particular meditative technique Rabbi Kaplan suggests:
Inhale deeply...then pronounce the Shhh sound of Shin while exhaling for an equal amount of time...inhale...then pronounce the Mmmm sound of Mem while exhaling for an equal amount of time....inhale again and repeat. While performing this meditation, you are mentally transforming the active fires of your chaotic mind to the calming, tranquil waters of the meditative trance. It is said that eventually just the humming sound of Mem alone is enough to induce a meditative state of mind. At this point one is fully open and in harmony with the Divine Spirit and feels a deep connection to God.
The key to using the Shema as a meditative technique is to recite it slowly while focusing on the meaning of each word. Like most everything to do with Judaism, the key is the intent and focus, known to Kabbalists as kavannah.
The Shema is a ritual that really brings to mind for me what is was that separated the ancient Israelites from their neighbors...their spiritual focus and desire to be one with the Divine. God was not an angry deity represented by an idol needing to be appeased, but a lofty spiritual being that man was part of and could commune with.
Until next time....
Shmuel
Friday, July 3, 2009
Shabbat: Beyond Space And Time
| Today, in the hours just before Shabbat, I thought this article by Deepok Chopra was very appropriate. Shabbat is more than just physical rest. It is going with the flow and living in harmony with nature. I really liked Chopra's statement that God did not just merely rest, but that he returned to his uncreated state beyond time and space. Rabbi Harold Kushner says that the Hebrew actually refers to God's becoming ensouled, or finding his soul. We seem to be in an age of Jewish enlightenment where the richness of Shabbat as a 24 hour period of meditation and contemplation is being rediscovered. It is where we take our proper role as Knesset Yisrael, the divine bride and co-creator with God of this world. Shabbat Shalom and enjoy. A Time for the Timeless As a day of rest, the Sabbath is not a mystery, yet it leads the way to mystery, and that is its fascination. On the seventh day the Lord rested from the labor of creation. This duty was passed on to His human children, and Shabbat became a devoted way to live according to God's plan. Yet behind this simple reason something deeper is at work. Shabbat belongs to a profound strain of wisdom that reveres the feminine face of God, whose silent, nurturing, receptive aspects are not easily available in our active, outward-turned lives. By observing Shabbat, the faithful are going inward to meet that silence which is the womb of creation. Shabbat is about the source. On the seventh day God did not merely rest - He returned to his uncreated nature, that place which is before time and outside space. This domain is inconceivable, for how can anything be before time? Where is the place outside space when ‘where' has no meaning? All wisdom traditions, including the Judaic, have pondered this mystery, and they came up with an amazing answer: The transcendent God, if He is beyond anything we can measure, must be everywhere at all times while being nowhere at any time. Is this just a paradox? No, for on Shabbat, the devout are asked to join God in this silent, transcendent place. This is the time to greet the timeless. How do they accomplish this? Prayers and rituals can point the way, but it is up to the devotee to make the journey. Of course it cannot be done. To get from this finite, bounded world to God's infinite unbounded domain requires a step that the mind is helpless to achieve. God must offer a way. Therefore patience is required to find it, along with waiting, calmness, observation. Beyond resting, Shabbat is a time to be alert to whatever clue God wants to send your way. For some, the clue is a sense of peace, safety or being loved, or of being in direct connection to the Divine. What these all have in common is traditionally called God's presence - a mysterious indicator that God is here, even though on the surface He leaves not the slightest footprint in the visible world. Shabbat is a time, then, to stop believing your senses and to see with the eyes of the soul. In Sanskrit, the word for this presence is Shakti, in Hebrew it is Shekinah. Being devoid of human images for God, Judaic belief does not turn Shakti into a wife for the male god, a dancing seductress with an irresistible smile. Rather, Shekinah is pure light, a divine energy that can penetrate this solid, sleeping world to wake up those souls who are willing to feel its presence. But what the ancient texts tell us of Shakti tempts me to say that she is Shekinah as well. Shakti is that impulse of God that wants to touch the heart of the devout, to cause transformation, to render the human more than human. This happens in five ways, and to me they are the five aspects of Shabbat that are truly a part of the "one light": 1. Silence. This is not an empty silence but a sounding chamber for whatever God will fill in. Silence is expectant, and with prayer and attention, the expectation bears fruit as a sense of being with God. 2. Bliss. This is happiness for no reason, happiness that cannot be taken away. By the name of ecstasy it pertains to a sense of being beyond hope or despair, standing beyond your mortal coil. Bliss grows from silence, naturally. 3. The fulfillment of prayer. In the deepest silence the deepest prayers are answered. We discover that God's presence is not static but gives organizing power to our desires, hopes and aspirations. 4. Knowingness or intuition. God's presence gives us a direct way of knowing that that is the source of wisdom. This knowing is not a matter of rationality; answers come to us from beyond our limited personalities, as if from the source. 5. Inspired action, the holy life. When all these gifts of the Shekinah are received, then it is possible to live the holy life in full measure, because our actions are spontaneously right and good and in accord with divine intention. I have not been giving a mystical picture of Shabbat but rather a path. Every year the calendar shows the same holy days, but in life they deepen with the passage of time. God's light or presence becomes fuller and fuller. The eyes of the soul become our natural way of seeing. In the ripening of each season, we discover that a spark of light that once glimmered very faintly inside the heart has now spread everywhere, as it must if it is divine. Shabbat is fulfilled when the devout can walk down any street at any hour and see holiness in the face of a stranger or in the hard glint of stone. God will have dropped His mask, revealing the secret of being at once everywhere and nowhere. Deepak Chopra is CEO and Founder of The Chopra Center for Well Being in La Jolla, California. He is author of more than 25 books, his latest being How to Know God. Visit www.howtoknowgod.com for more information. Until next time.... Shmuel | |||
Wednesday, July 1, 2009
In All Of Your Ways
Judaism is really a lifestyle of faith and not just something you do for a few hours a week. The more you live it, the more you experience and benefit from what the Jewish faith has to offer. Proverbs 3:6 says "In all your ways know him." Talmudic teaching states that this one verse "contains the essence of the entire Torah." Know matter how small, or mundane the task, one can dedicate it to God and make it a holy act. It really goes back to the concept of raising the hidden sparks spoken about in Kabbalistic teachings.
For example, take your job. Know matter how menial it may seem, do it to the best of your ability. Think of how you'll use it to learn and support your family. Remember that it provides the means for you to contribute to your favorite cause, or charity to make the world a better place. And if it is not your life's ambition, then think of it as a stepping stone that provides for your welfare while you pursue your true life's goal. Another teaching of Judaism is that we each have a specific task that only we can complete and that our life is wasted if we don't pursue and accomplish it.
Another classic example of incorporating your Jewish belief into your life is during the act of eating. Jews were to be a "nation of priests" states the book of Exodus. We were to always be mindful of God's holy presence. But it was also recognized that it can be difficult to maintain that awareness with all of the distractions and temptations of life. And so it was decided to incorporate ritual into our daily life that would create and help maintain this mindfulness. This is the case with the kosher diet. We are told to eat only certain foods that have been prepared in a certain way. But we are never told why. It's a matter of trust. We are also told to bless the food before eating and the wording of the prayer is designed to develop a personal bond with the Divine. We say Eloheynu, our God. The idea is that we eat multiple times per day and at least for a moment would remind ourselves of God's closeness and unity. One can take this a step further and contemplate how one will use the nourishment from this food to improve our lives and the world. We remind ourselves that we are co-creators with God and that it is our role to "heal the world" through individual acts of Tikkun.
The concept is to dedicate one's life and being to God. But it is not just serving God, but remembering that we ourselves are aspects of the Shekinah, the divine presence. "Heaven on earth" is achieved through us and the way we live our lives. Thus, we must always be mindful to make our lives holy and to raise the divine sparks each chance we get. We must think and behave like priests and priestesses. The Hebrew word for this focused concentration is kavannah. There's no reason to overwhelm one's self with ritual and a radical change in lifestyle. Just take the first step and add a little more each day to your practice of maintaining an awareness of God in your life. You'll find your life enriched and more meaningful.
Before I go, I just want to remind you to remember the brave advocates for freedom in Iran, who continue to protest and suffer from the tyrannical rule of the mullahs. As we celebrate our liberty this July 4th, lets display green (the color of the protestors) along with the red, white and blue to show support. It can be a banner, ribbon, or something you wear. And speak out wherever you can. They struggle for the basic rights we take for granted and it's always been the Jewish way to side with those who fight for human rights.
Until nex time....
Shmuel
For example, take your job. Know matter how menial it may seem, do it to the best of your ability. Think of how you'll use it to learn and support your family. Remember that it provides the means for you to contribute to your favorite cause, or charity to make the world a better place. And if it is not your life's ambition, then think of it as a stepping stone that provides for your welfare while you pursue your true life's goal. Another teaching of Judaism is that we each have a specific task that only we can complete and that our life is wasted if we don't pursue and accomplish it.
Another classic example of incorporating your Jewish belief into your life is during the act of eating. Jews were to be a "nation of priests" states the book of Exodus. We were to always be mindful of God's holy presence. But it was also recognized that it can be difficult to maintain that awareness with all of the distractions and temptations of life. And so it was decided to incorporate ritual into our daily life that would create and help maintain this mindfulness. This is the case with the kosher diet. We are told to eat only certain foods that have been prepared in a certain way. But we are never told why. It's a matter of trust. We are also told to bless the food before eating and the wording of the prayer is designed to develop a personal bond with the Divine. We say Eloheynu, our God. The idea is that we eat multiple times per day and at least for a moment would remind ourselves of God's closeness and unity. One can take this a step further and contemplate how one will use the nourishment from this food to improve our lives and the world. We remind ourselves that we are co-creators with God and that it is our role to "heal the world" through individual acts of Tikkun.
The concept is to dedicate one's life and being to God. But it is not just serving God, but remembering that we ourselves are aspects of the Shekinah, the divine presence. "Heaven on earth" is achieved through us and the way we live our lives. Thus, we must always be mindful to make our lives holy and to raise the divine sparks each chance we get. We must think and behave like priests and priestesses. The Hebrew word for this focused concentration is kavannah. There's no reason to overwhelm one's self with ritual and a radical change in lifestyle. Just take the first step and add a little more each day to your practice of maintaining an awareness of God in your life. You'll find your life enriched and more meaningful.
Before I go, I just want to remind you to remember the brave advocates for freedom in Iran, who continue to protest and suffer from the tyrannical rule of the mullahs. As we celebrate our liberty this July 4th, lets display green (the color of the protestors) along with the red, white and blue to show support. It can be a banner, ribbon, or something you wear. And speak out wherever you can. They struggle for the basic rights we take for granted and it's always been the Jewish way to side with those who fight for human rights.
Until nex time....
Shmuel
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