Tzaddikim, Prayer, Disaster part 5

In order to understand the place of the Tzaddik in Jewish, and especially in Kabbalistic thought, it is necessary to consider certain things. (Philosophically inclined Jewish theologians would have great difficulty with most of this.) First of all, Man being in the image of G-d, is understood to mean that all of Man's faculties are a reflection of the Divine. In fact, even his body parallels the Divine order. However, if Man sins, he distances himself from his own Divine nature. On the other hand, if he fulfills his mission, every aspect of his being is connected back into its roots above. This is called "devekut"; "clinging to G-d". All of one's thoughts and actions are reflections of a Divine reality. The Kabbalah, borrowing a phrase from the Aramaic translation of Scripture, refers to the Tzaddik as "Holding on to Heaven and Earth" (simultaneously). The Tzaddik is a conduit. He knows what G-d is thinking and feeling at any given moment, and how to bring that into everyday reality. The Baal Shem Tov described the Tzaddik as a "pipeline", through which G-d is active in our world. (It must be remembered that in Judaism, unlike Hinduism and some other faiths, Man never actually becomes G-d). The Zohar states that Man is G-d's "partner". The Tzaddilk realizes this potential. He may be approached for advice, which is G-d's own advice! A blessing from a Tzaddik, is a direct blessing from G-d! Any item he has used or touched becomes a vessel for the Divine Light. In the story we began with, the Baal Shem Tov, seeing the danger that threatened the community, was able to connect himself with G-d (through prayer and meditation), and bring about salvation. Later leaders could, on their own, accomplish less and less, but they were connecting themselves to the Tzaddik, whose incredible powers do not end at his death. Even a story is of great significance. RAMBAM claimed that the term angels in Scripture really means the forces of nature. For a Kabbalist, a Tzaddik is a sort of angel. G-d has plans for the world, and every individual. The person who "holds on to Heaven and Earth", is a major factor in carrying out G-d's plans. One caveat here is how we may recognize a Tzaddik. In some circles, decedents of Tzaddikim are often seen as Tzaddikim themselves. Even if they are not Tzaddikim, like the later rabbis in our story, they still can channel his power. Others have difficulty with this idea. Recent research has shown that this is a late idea, coming into Hasidism only in the early nineteenth century. Rather, the Tzaddikim in every generation are hidden, and must be sought. There is a tradition, mentioned in the Talmud, that there are always thirty-six such people in the world at any one time. They may be rabbis, or they may be laborers. We are not likely to find them advertising online. But finding one of them is to find G-d operating in the world. More importantly, it is finding how to live.

Tzaddikim, Prayer, Disaster part 4

As I always say, there is no ONE Jewish approach to anything. Judaism is not a religion of dogma. Many will disagree with what I am about to say, and that is fine. One of the foundations of RAMBAM's philosophy is that G-d, and His will are unchanging. He is undoubtedly thinking of Plato's definition of G-d as the "Immovable Mover". Many, including yours truly, would argue that this is not the G-d of the Torah. When G-d informs Abraham of His plans to destroy Sodom, Gemora, and the other Cities of the Plane, Abraham does NOT react with "Thy Will be done!" He argues "will the Judge of all the world not do Justice?" He debates with G-d. albeit respectfully "what if there are fifty righteous men there? Forty-five? Forty? Twenty? Ten?" G-d accepts the supplication, and agreed not to destroy the cities if he finds ten righteous. True, there were no ten either, but G-d shows Himself to be much more than an Immovable Mover. After the building of the Golden Calf, G-d says to Moses "let me alone, and I will destroy them, and make of you a great nation". Moses essentially replies "over my dead body", and G-d relents. Throughout the Tanach, we find G-d responding to the prayers of the righteous. We even have one case of a prophet, already dead, resurrecting someone.(2 Kings 13:21) Occasionally, G-d informs the prophet who is offering the prayer that a tragedy MUST take place, but this is the exception rather than the rule. In the Talmud, stories of miracles, great and small, abound. If we are to be honest, I doubt if ANYONE has not experienced a miracle. Although we must take aggadah as not necessarily literal, still, it at least shows us that our Sages viewed miracles as common occurrences. We even say in the amidah "For your miracles that are with us every day".Stories are told about Rabbi Honi Hame'agel who would draw a circle on the ground, stand inside, and tell G-d that he is not stepping out until He grants rain.Some drizzle would come down, and he would say "That is not what I meant!". It would begin to pour, and he would say "we can take neither too little nor too much good". Then it would rain properly. The other rabbis remarked "he is like a child who speaks insolently to his father, but gets what he wants!" The Talmud boldly says "A Tzaddik decrees, and G-d fulfills" A still bolder statement is "G-d decrees, and a Tzaddik nullifies". Moreover, their influence continues even after death. In the Temple, the morning sacrifice was offered right after sunrise, with its major preparations beginning at first light. An appointed individual would climb a tower, and would be asked "Is the East lit up yet?" He would answer "Yes, as far as Hebron" (about 20 miles South of Jerusalem). The Mishnah asks "why Hebron? In order to arouse the merit of those who sleep in Hebron" (the Patriarchs and Matriarchs). In other words, a seemingly "off the cuff" remark, was actually a concealed prayer, appealing to G-d in the merit of the Righteous. Rabbi Meir, commonly known as "Rabbi Meir Baal Haness" (Master of Miracles), even told people in need of a miracle to say "G-d of Meir, answer me!". Many people, including yours truly, daily put a coin in a tzedakah box, and recite this formula. In the story we began with, the Baal Shem Tov recited a prayer and meditated. Several generations later, the mere telling of the story was enough. Rather than being a Hasidic distortion, as some would claim, this fits easily into Biblical and Talmudic beliefs. But isn't all this hubris? After all, the Torah informs us that G-d is not "a respecter of persons". Can we ascribe G-dly prerogatives to a human being? That will be my next post.