Tzaddikim, Prayer, Disaster part 3

Prayer in the Kabbalah takes on whole new meanings. Rather than an outpouring of the soul, it is a daunting journey through the spiritual universe, with tasks to accomplish, and dangerous missions to face.It should be noted that this is not what every Kabbalistically inclined Jew actually does, but is the province of the accomplished mystic alone. However, the ideas here inspire many, and are accomplished even by the unadept on some level. The Zohar, as well as the ARI, posit four heavenly worlds between us and the essence of G-d, known as Ein Sof (the Infinite). These are the worlds of Emanation, Creation, Formation, and Action. I have discussed these in my series on Kabbalah. Every word in the prayer book relates to different aspects of these worlds. This is why mystics often debate particular wordings, which would, on the surface, seem not to matter. In the prayer book, the parts of the prayer until amidah also number four. First there are the passages relating to sacrifice. Then there is the section of Psalms and other praises. This is followed by the Shema' and its blessings, finally culminating in the amidah. Each section parallels one of the four worlds, with the amidah bringing us as close as is possible to G-d Himself. This serves three purposes; to "fix" whatever has become damaged or blocked in these worlds, to fix what is damaged or blocked within our own souls, on levels corresponding to the supernal worlds (as Man is in the Image of G-d, we contain all of these), and gathering the energies of each level. There are mystical prayer books that contain lengthy meditations on each level, often on each word. I have one in my possession that takes five pages for the first line of the Shema' alone. I have prayed in synagogues where these things are actually done. A weekday evening service, which usually takes ten to fifteen minutes to recite, can take and hour and a half! At the morning and afternoon services, the amidah is followed by supplications, called "Tachanun". At this point, one falls on one's face (done today by simply putting one's head down on one's arm, but originally meant falling to the floor, in a stance identical to Muslim prayer). In the amidah, we reached the pinnacle of connection with G-d. That "energy" is now used to jump into the depths of negativity (Hell, if you will), in order to rescue the souls that are trapped there. This is a most perilous endeavor, as one may become trapped there himself. The ARI lists several people to whom this actually happened. As a result of this danger, many Hasidim say Tachanun rarely, while many Sepharadim do not "fall on their faces", but simply sit in their chairs and intend to supplicate, minus the intent of the dangerous descent. The parts following the amidah, especially in Sepharadic and Hasidic prayerbooks, have the identical journey in reverse. We bring down the ultimate light through the three lower worlds, nourishing them with the Power of G-d, and bringing light and sustenance to those levels of our own souls. We return "home", carrying great treasures, with a Universe that now has a totally different, "fixed" nature. You may now understand why I consider the standard, fixed prayers as being significant, although I see the individual, spontaneous prayer as more meaningful. Each has its own function and significance. A Kabbalist praying in the minyan of the Maggid of Mezrich (the successor of the Baal Shem Tov, and the real founder of what we call "Hasidism" today) once asked the Maggid why he takes three hours to pray, while the man asking only takes an hour. The Maggid asked the man "how much time do you invest in prayer and study throughout the year?" The man replied "Ten months. The other two, I must go to fairs, and earn my living for the year". The Maggid said "Two months?!?! Why not just sit home and imagine you are on your trips to the fair? You could accomplish that in a few minutes!" The man replied "Rabbi, it doesn't work that way ! One needs to actually go!". The Maggid said "THAT is the difference between your prayer and mine. You imagined you were on a journey. I actually went!".

Tzaddikim, Prayer, Disaster part 2

RAMBAM's Aristotelian views are unknown and alien to the Talmud. There are even passages that show the rabbis' contempt for Greek philosophy. The view of G-d in the sayings of our Sages is one of a loving Father, on the one hand, and a great King on the other. G-d is approachable, and can be addressed directly by all. He cares, and feels our pain. However, like a merciful Father, He knows things to which we are not privy. A request from an individual or a community may very well be rejected, as the request may be improper, not at the right time, or simply not accepted because of the unworthiness of the one making the request, or because there is a bigger plan unfolding,of which the person is totally unaware. The Aristotelean view of Divinity is the polar opposite of these ideas..We should note that when G-d made the Covenant between the Pieces with Abraham, promising to give him the Land of Israel, G-d adds that this will only happen only after several generations. In the meantime, his children will suffer in slavery. Sadly for us, when we go through those kinds of experiences, we receive no Divine assurances, and we are left to ponder alone the meanings of events. We must rely on Faith that somehow, our suffering is for a greater good. On the other hand, when G-d tells Abraham that Yishmael will not inherit him, Abraham prays "Would that Yishmael will live before You!". G-d tells him that Yishamel will be a great nation, but Isaac will be Abraham's heir. The rabbis say (particularly in the Zohar) that all of the suffering our people have endured at the hands of the Yishmaelites , resulted from Abraham's prayer! (The recent statement by a certain rabbi, who fancies himself a historian, that the Jews never suffered at the hands of the Arabs until the rise of Zionism, leads me to wonder what he has been smoking. Forced conversions, kidnapping of Jewish children, living as inferiors in society (dhimmi), as well as outright martyrdom, have been the hallmarks of Jewish life in Arab countries, with rare exceptions). The Zohar states that the domination of the Jews under Yishmael is by far the worst exile we have endured, It says that this is the result of Abraham's prayer, as well as Yishmael's willingness to be circumcised at age thirteen. All this is a direct result of a loving father's prayer! An answer of "No" to that prayer would have apparently made a much better world! If Abraham could not foresee this, what shall WE say? The rabbis were careful to supplicate in prayer, but would always include "May it be Your Will", implying that if it is NOT Your will, please do what is best, even if I do not understand. In the Talmud it is clear that besides the formal, fixed form of prayer, the rabbis would supplicate in their own words as well. We find many of these supplications quoted in the Talmud, and some have found their way into the prayer book. How and why this practice died out among most Jews is seen by some to be a great tragedy and error, by others as a result of the amidah being the prayer "par excellence", with our feeble knowledge unable to even come close. One twentieth-century Hasidic Rebbe stated that individual, spontaneous prayer can only be said by Tzaddikim, who know what to say, as well as what "aspect" of their soul is praying. Ordinary Jews may be saying prayers that emanate from dark places. Rabbi Nachman, however, taught that this type of prayer, done throughout the day, whenever needed, is, in fact, our primary way to connect to G-d. Personally. although I scrupulously recite the fixed prayers, I spend much more time each day talking to G-d in English about everything happening to me, my family, the Jewish People, and the world. Nothing I do brings me closer to G-d than this practice. Yes, many people tell me that "G-d only hears prayers in Hebrew". But I put that in the same category with the statement of a famous Pastor in about 1980, that G-d does not hear the prayers of the Jews. I do not see this as a deviant practice, but rather as reclaiming the practice of our ancestors.(Rabbi Nachman called it "a new way, that is, in fact, very old"). In short, the Talmud, as well as most rabbis in subsequent centuries, saw prayer as a connection with a loving, responsive G-d, active in the history of the world, as well as the history of every individual. Next time, I will deal with the concept of prayer in Kabbalah.

Tzaddikim, Prayer, Disaster part 1

Disaster threatened the Jewish community in the time of the Baal Shem Tov. He went up into the mountains, he lit a fire, said a prayer, meditated a proper meditation, and the disaster was averted. In the next generation, again disaster threatened.. A student of the Baal Shem Tov said "I don't know the meditation, but I know where the Baal Shem Tov lit the fire, and I know the prayer. this will have to be enough. He did this, and, indeed, disaster was averted. In the next generation, there was again the threat of disaster. A later student said "I don't know the prayer, but I know the place, and will light a fire". That was enough! In the next generation, again the same situation. A student said "I no longer know how to light the fire, but I will go to that place. Indeed, it was enough. In the next generation, a student said" I no longer know the place, I no longer know how to light the fire, but I will tell the story" Indeed, it was enough, and disaster was averted. We may not be Moses, David, Rabbi Akiva, the Baal Shem Tov, or any of the great figures. But as long as we tell the story, receive and transmit the message, that will be enough.

I once posted this, and received several questions from people asking "what about the times that the disaster is NOT averted?" Realizing that this is a far vaster question, with more facets than meet the eye, I decided to make a series on this topic. There are three main themes in this little story, which need to be dealt with separately. One is the issue of the efficacy of prayer. The second is the power of Tzaddikim to alter events, beyond the ability of most people. The third is the fascinating question as to the necessity of "getting it right". Can, for instance, the "telling of the story", be anywhere as efficacious as the prayer and meditation of the Baal Shem Tov? Let us first deal with prayer in general. Like nearly everything else, there are many "Jewish approaches". Anyone who speaks of THE Jewish approach should be avoided like the plague. First of all, there is no clear obligation in the Torah to pray. Some rabbis interpret the phrase "You shall serve G-d in your heart" to mean prayer. Others understand prayer to be a rabbinic enactment. We must also distinguish between spontaneous prayer, and fixed, formal prayers. We find many cases in Tanach of prayer performed by individuals or groups. In most cases, these prayers are answered, although sometimes a prophet will inform the people that they have so distanced themselves from G-d, that their prayers are being ignored. In the Talmud, the first several chapters are devoted to prayer. Prayer is understood to be an obligation, and a fixed formula is established, although we find many instances of individuals reciting their own supplications. RAMBAM gives a beautiful analysis of the form and structure of Jewish prayer. He states that prayer is, indeed, a Biblical, law. The original requirement was to pray once a day, in one's own words and language, so long as his prayer contained the elements of praise of G-d, request, and thanks. Upon returning from the Babylonian Exile, Ezra and his Court instituted a fixed prayer (which we call the amidah) that contains all the basic needs of Man. Ezra did this because people's knowledge of Hebrew at that time was inadequate to compose their own prayers (their language was Aramaic), and were, in fact, not sufficiently eloquent in any language.. This unified prayer would be suitable for all. A debate ensued whether RAMBAM considered this the ultimate, ideal prayer, or whether it was a "lowest common denominator", with those knowing how to pray still requires to say supplications in accordance with their abilities. This debate continues to this day, with most accepting that the amidah is the ultimate prayer. Some, especially Rabbi Nachman, hold that individual prayer, in one's own language is the ultimate prayer, with the amidah a basic beginning, to be built upon. He added that had he been there in the time of Ezra, he would have argued that the amidah should have been instituted to be said by each person in his own language, so the words would be close to the heart. RAMBAM goes on to say that at the destruction of the Second Temple, prayer was instituted to be said at the times of the daily sacrifices. Here, however, he puts in a "zinger". RAMBAM posits that G-d's will is unchanging. He would not alter His plans just because someone asked. Therefore, G-d neither hearkens to our prayers nor acts upon them. So why pray? In order to internalize our dependence upon G-d. I often argue with my colleagues, many of whom consider RAMBAM's philosophy as THE Jewish philosophy, declaring the sages of the Talmud as having mistakenly accepted heretical beliefs, while these colleagues often prefer other rabbis' halachic views over RAMBAM. My approach is just the opposite. I see RAMBAM's halacha as second to none, while his viewpoints are often Jewish ideals forced into an Aristotelian framework. The opinion of some others, that RAMBAM's true views have nothing to do with what he wrote, and are, in fact, in a sort of code, too ridiculous to even consider. Since both Bible and Talmud are full of G-d hearkening to prayer, I must conclude that RAMBAM's ideas on this, and many other points are heterodoxic. In short, RAMBAM says that prayer has no efficacy, but this is contradicted by every other source. Next time, I will go into the alternative views.

Tikun Olam-Fixing the World 6

I began this series with the prevalent idea that Tikun Olam and Gemilut Hasadim are fairly synonymous. But, in Kabbalistic circles, they are two very different concepts. In Kabbalah, the word "Olam" (world) is understood as being derived from the word "He'elem" (hiding). The world is the hiding place, or mask if you will, for G-d. In fact, G-d is the ONLY reality! As I wrote in an earlier series, when we see a movie, we are aware of the lives of the characters, to the degree that we may actually cry over their troubles, and rejoice in their happy moments! We are aware of scenery, the time frame and place of the action, and, in short, become involved in every facet of a good movie. There is one thing that we never notice; the screen. When the projector goes off, we see for the first time that that was the only thing that WAS real; everything else was an illusion. There are two approaches in Kabbalah on relating this to the world. One approach is that the world is real, but requires sanctification. How do we do this? By utilizing physical objects in the service of G-d. This would not only mean the leather of the tefillin or the wool of the tallit, but the food we eat, the clothing we wear, the language we speak, are all transformed by utilizing them in the service of G-d. This is true also of interpersonal relationships. A very bold statement in the Zohar says that the relationship between rich and poor, represents the sexual tension between male and female. It is only resolved by tzedakah (charity), and other acts of Gemilut Hasadim! There are sparks of G-d in all things. They come into our lives in order to receive their tikun (rectification). Once accomplished, they are removed from our lives, as they have been rectified. The world as we know it stays basically the same, but the reality is now different. The presence of G-d has been revealed. This is a step by step process, to be carried out by every man and woman, over the ages, culminating in the Messianic era, when, as Isaiah says "the knowledge of G-d will cover the Earth as waters cover the sea". This is happening NOW, every moment. The other approach is that everything we see is essentially an illusion, covering up a reality, which is G-d. This is based on a Talmudic story, in which the son of a great rabbi fainted (near death experience?). When he came to, his father asked him what he saw. "I saw an upside-down world; those who are great here were lowly, the lowly were great!" "My son!" said the rabbi "You saw the true world!". Truth must be searched for, masks removed. Famous world leaders are caricatures, as are most religious leaders. Men and women of true insight are always around, but they must be sought. You will not find them in the Yellow Pages. In all likelihood, you will find them despised and persecuted. But one who knows the secret is having a good laugh at the array of politicians, scholars, and even rabbis, who are wearing a costume, which in no way fits who they really are. Once we know it is a game, then we can search for the hidden reality of G-d, and those who can truly guide us to Him. Even our income is not from our jobs, but a gift from G-d. Rabbi Nachman said "the world is a free soup kitchen. The meal is for free, the work is for atonement". In this context, Tikun is not about sanctifying the world, but rather unmasking the lies, and relating to the true essence, which is G-d. Thus, Man is freed from anxiety and fear. Joy is the lot of he who believes that what we read in the news is illusion, and in fact, G-d is in charge. Our job is to have a good laugh at the world as we see it, and know that the reality is totally different. It is also to know that G-d gave the "haves" the ability to help the "have nots". It is G-d's money anyway, and has been bestowed upon us to make others happy. Paradise is here and now, if we can only grasp that fact. The latter view is a basic factor in the teachings of Rabbi Nachman. He mocked not only the Czar, but also most rabbis and rebbes. If we see the real world, this world becomes rectified. It is simply about removing our hand from before our eyes.

Tikun Olam-Fixing the World 5

When there is a disaster in Israel, natural or man made, one sees on TV, besides the EMS and other first responders, groups of obviously religious men, wearing insignias reading "Zaka" (zihui korabnot ason; identification of victims of tragedy) and others that read "Chasha" (Chesed Shel Emet; true kindness). These are hareidi volunteer organizations. In the first instance, they aid police in finding bodies, or removing rubble under which the dead are to be found, and seeking ways to identify victims who are essentially unrecognizable. In the second instance, they make sure that the victims are treated with dignity, properly prepared for burial, which is carried out as quickly as possible in Jewish tradition. What would inspire people to do this work, especially on a volunteer basis? Is it a morbid preoccupation with death? Quite the contrary. It is a preoccupation with life; respect for the person who once lived in that body, as well as honor for the Image of G-d which remains. This is similar to our veneration for the Kotel. Seemingly, it is just a pile of stones. But it once served as a retaining wall for the Temple Mount, where G-d's presence dwelt among us, and will again. A remnant remains, which will forever be connected to G-d. We see the human body in the same light. That person once, only moments ago. commanded dignity. For us, he still does. The Talmud, when relating various acts of Gemilut Hasadim, puts caring for the dead at the top of the list. It is the only act of Kindness that the recipient can never repay. There is no thought of "You owe me one". Every major Jewish community has at least one such society, run by volunteers without charge to the family. There are, to be sure, "for pay" groups like this, but it is a badge of honor to be a volunteer in such a free service. Smaller communities will often have a burial society connected with the synagogue. There are separate women's societies. When I lived in Cincinnati, and was the assistant rabbi of the German congregation, nearly all the synagogue members came out late at night, in order to have some part in preparing their deceased friend for burial. Typically, the community throws the burial society, commonly known as the "Hevra Kadisha" (the Holy Brotherhood) a lavish dinner on the seventh of Adar, the anniversary of the death of Moses. The Torah tells us "he buried him..." The "he" is not defined. One view in the Talmud is that Moses buried himself. The other view is that G-d, in all His Glory, buried Moses. Thus, our care for the deceased is a form of imitating the acts of G-d. It is another face of Tikun Olam.