Judaism and the Occult part 4

Those of us who seek a spiritual, more than a cerebral understanding of Judaism, are motivated to touch the eternal and transcendent, rather than just learn yet another understanding of what we see. Solomon Schechter, one of the main shapers of the Conservative movement, once proudly declared "I am not an initiate in the science of the invisible". Professor S. Lieberman, for many years the head of the Conservative Jewish Theological Seminary, when introducing Gershom Shalom, the twentieth century scholar of Kabbalah, he said "We all know that Kabbalah is Nahrishkeit (foolishness). But this man has made a science of Nahrishkeit".I believe that such ideas speak to few people. The great questions of "what are we here for? Is there a meaning to life? is there a purpose for us? Does G-d care about ME?" are little dealt with in Judaism outside the teachings of Kabbalah. If, as RAMBAM indicates, the mitzvot are mostly educational tools to inculcate concepts, do I really need to do them? Hey, we all "cut" school once in a while. Can we "cut" the commandments on occasion? These ideas and more are the main reason that many people now avoid organized religion, and seek spirituality in the occult. Few know that at the heart of Judaism, lie the teachings of the Great Mysteries. But why not combine the two; the mystical and the rational? Some do attempt this. Most who do so fail. Why? Here comes in a basic teaching of Rabbi Nachman, that means the world to me. Kabbalah posits that before creation, there was only Infinity (Ein Sof); unknowable, nameless. Ein Sof then contracted himself,(Tzimtzum) forming an empty space, in which a finite Universe could be created. Finitude cannot coexist with Infinity. The question is asked by many Kabbalists "is the empty space real, or only apparent?" If we say that it is real, then we have a place devoid of G-d! This is contradicted by Scripture! If we say that it is only "apparent", then we return to the problem of Finitude and Infinity clashing! The answer is often given that it is only apparent as per G-d's perception. For Man's perception, it is very real. Rabbi Nachman mocked this answer. All we have done is rephrased the question in more subtle terms! We THINK we have solved the mystery, but have merely fooled ourselves! Rather, says Rabbi Nachman, we have a contradiction in Creation, positing both the imminence and transcendence of G-d. Is there meaning in the empty space? Certainly, but it is so far removed from our everyday perceptions, that we are without the vocabulary to discuss it, or even think about it. We must bridge the empty space with Enunah (Faith) and ...silence. To delve into it, is a guarantee of becoming hopelessly lost. The great questions of philosophy, like "Can G-d create a stone too heavy for Him to pick up?" (I have seen many who left religion over that question!), or the contradiction between G-d's foreknowledge and free will, are rooted in this mystery. To be all powerful is not of our world, but relates to Infinity, above the Empty Space. Physical limitations, like being incapable of certain activities due to our finite nature, are under the empty space.They most certainly do not apply to G-d! All the great questions of life are, therefore, unknowable and unintelligible to the human mind! The response? Faith, Silence, and a sense of humor! Rabbi Nachman was quite aware of the various explanations offered for these problems, but found them all to be either simplistic or examples of circular reasoning. Those who enter the empty space become trapped, with faith and happiness becoming inaccessible to them. The Tzaddik, however, MUST get into philosophy; not because he can solve these problems, but because he needs to rescue souls that are trapped in the empty space. Although Rabbi Nachman greatly admired RAMBAM as a halachist, even declaring that when Mashiach comes, his Mishneh Torah will be the go-to halachic work, he considered the "Guide" to be the worst pitfall that exists in Judaism. Many have become trapped. Simple faith, a sense of humor, and the willingness to experience splendor, without being able to analyse it, is the blueprint for a happy, spiritually connected life.

Judaism and the Occult part 3

One of RAMBAM's most radical teachings, and the main reason that his books were burned in Europe, is the Parable of the Island. He writes that there is an island, in the center of which is a palace, where a great King dwells. The people in other places are unaware of the existence of the island, let alone of the palace or the King. There are those who live on the island, but are unconcerned with the palace or King. There are those who have come to the palace, but only circle it, never finding the entrance. Only a few find the entrance, and get to know the King. RAMBAM explains his parable. Those in other lands, who know nothing of the island, palace, or King, are the pagans. Those on the island, unconcerned with the King, are the Christians and Muslims, who know of the King, but are ignorant of where and how he can be found. Those who circle the palace, are the Torah scholars (!!!). Those who enter are the philosophers. Besides seeing philosophy as greater than Torah, RAMBAM actually sees Paradise as open only to those who have sought G-d by means of philosophical insight. (I in no way accept the claim of some, that when RAMBAM says "philosophy", he actually means "Kabbalah". Anyone familiar with his letters and responsa can readily see that this is not the case. Claims that at the end of his life, he discovered "true Kabbalah", have no evidence to back this up.) This is totally in line with RAMBAM's cut and dry understanding of Judaism. Any reality other than G-d is false, even those realities mentioned in the Written and Oral Torah (like angels and demons) must be seen as metaphors. On the other hand, there is a fascinating comment in the Talmud, on the prophecy of Malachi (1:11):

But my name is honored by people of other nations from morning till night. All around the world they offer sweet incense and pure offerings in honor of my name. For my name is great among the nations, says the L-RD of Heaven's Armies.

While it is true that most Christian translations see this as a prophecy of a future situation, the rabbis understood this literally as a present reality.They ask: "What?! Is G-d worshiped everywhere?! By pagans?! Yes! They call Him the G-d of gods!" Every polytheistic system has at its core, a belief in a power above the gods. In Homer, when Zeus needs to know what will happen, he weighs Fate (Moira). In essence, all people's prayers and sacrifice are directed, ultimately, to G-d. Their grave mistake is to worship and personify His manifestations in Nature, rather than G-d himself. In this is their idolatry. In Kabbalah, the common term "Elohim Acherim" (other gods) is interpreted as "Externalities of G-d". They see the power in the wind, the sun, the sea; but they fail to understand that these are manifestations of His power, not separate entities. But, unlike RAMBAM's parable, they are seeking G-d. I am reminded of the 1980s song "Looking for love in all the wrong places, looking for love in too many faces". For the Talmud and Kabbalah, that would be the definition of paganism. Therefore, it is unreasonable to say that the pagan prophets and priests are worthless and powerless, it is just that they are missing the main point. There is a most interesting story in the Zohar, about a rabbi who visited the "Lands of the East" (India?), and discovered books nearly identical to Kabbalah. When he consulted his teacher about these books, he said "Yes. They are VERY close. But the subtle differences between them and Torah make a HUGE difference." So, for the Talmudist and Kabbalist, it is not that there aren't mysterious powers in the world, but following them would mean never really finding G-d. (RAMBAM and other "rationalists" would find these ideas profoundly disturbing.) Yes, the Truth is indeed "out there".

Judaism and the Occult part 2

RAMABAM, and other rabbis committed to the philosophical, "rational" understanding of Judaism, saw a world with fixed, logical rules. Only in the rarest of occasions does G-d intervene, temporarily suspending these rules for some greater purpose. (According to RAMBAM, this actually never happens). Even many of the miraculous events in the Torah, are interpreted as not actual events, but visions, dreams, or parables, The twelfth century was, at least in intellectual circles, a time of hard facts, with all things, or nearly all things, having a logical explanation. RAMBAM declares the wisdom of Aristotle, as "one degree below prophecy". The Talmud, on the other hand, believes in "extreme possibilities". This is even more true of the Kabbalah. Miracle stories appear frequently. One rabbi has no oil for his lamp. He declares "He who commanded oil to burn, can declare that vinegar should burn as well", Miraculously, the vinegar that he placed in his lamp burned like oil! The "rationalists" chalk this up to parable, or even folklore. RAMBAM was a master physician. Yet, in his day, medical procedures that were once common, were now believed to be mere folklore. There is much in Talmud about birth by Caesarian Section, and its halachic ramifications. RAMBAM writes that such a procedure, resulting in a live birth, is totally impossible. That the mother would survive the operation is "highly unlikely". The rabbis of the Talmud were unwilling to reject other realities. It is a fact that the last pagan temples to close in the West, were the temples of Aesclepius, the god of healing. People would travel great distances to come to these temples for relief from their suffering. They would sleep there, and have visions of Aesclepeus healing them, or even giving them medical advice. (We have written testimonies of people's experiences. One even mentions a person being told to eat pork. The man asks Aesclepeus "what would you tell me if I were a Jew?". He then gets an alternative recommendation!) One of the rabbis went there to check it out. (I cannot imagine a modern rabbi doing this!) During the night, he saw a figure going from person to person, and healing them. When the figure came to where he was lying, it simply passed him by. "Why are you passing me by?!?!" "Because you are a Jew!" "So?!?!" "I am an angel of G-d! I am sent to heal these people. But YOU must pray to G-d for your healing!". The implications of this story are mind boggling. But it shows the willingness of the rabbis to consider the possibility of the reality of unexplained phenomena. The Kabbalah even presumes that creation happens every day, and every moment. There is no reason to assume that today's world must be identical to yesterday's. We find this same conflict in secular thought as well. Sir Isaac Newton (ironically, one deeply involved in the study of Kabbalah!) showed that nothing was by accident. Everything was the result of natural laws, which could be measured, and were immutable. Alexander Pope said:
NATURE and Nature’s Laws lay hid in Night:
G-d said, “Let Newton be!” and all was light.
Then, two hundred years later, comes along Albert Einstein and proved that almost NOTHING is a fixed rule. Anything is possible!
In the play "The Dybbuk", by S. Ansky, the main character explains his involvement with Kabbalah. He says that under our feet, there is another world, just like ours; with people, cities, oceans traversed by great ships. It is lacking but one thing. It has no sky. Kabbalah has a sky. So must we ask: Is what we see all that what is, or must we look up, to see a sky?

Judaism and the Occult part 1

Before we begin, let's remember what I have written elsewhere about Jewish dogma. There isn't any! Both Scripture and Talmud are vague about what we would call theology, concentrating more on our actions and on what G-d expects of us. Although many people regard the philosophical writings of RAMBAM as normative Judaism, they must do so by somehow accepting ideas that are contrary to both the Written and Oral Torahs. Like a modern rabbi, who will often bend over backwards to reconcile Judaism with the latest scientific theories, so RAMBAM, so convinced by Aristotelian ideas (the "science" of his time), that he was willing and ready to "reinterpret" basic Jewish understandings. It must be remembered that this was the age of Scholasticism, in which Christians saw an obligation to understand everything intellectually, as well as carefully define all beliefs. A synod was even held to determine how many angels could dance on the head of a pin! Clearly, RAMBAM was a Jewish Scholastic. Most rabbis, before and since, were willing to accept that the great mysteries are beyond our grasp, and that there is a place for "poetry".RAMBAM was strongly criticized by most of his colleagues, with his books burned in public squares in Europe. One eighteenth century rabbi even questioned if RAMBAM's philosophical writings could possibly have been written by the same great halachist who wrote "Mishneh Torah". He came to the conclusion that these works must be forgeries! For centuries, "Rationalist" Judaism was the province of the few, while a mystical world of Kabbalah and Aggadah was more the norm. All this changed in the wake of the Shabbatean debacle in the seventeenth century, when many saw the Kabbalah as too dangerous, or even heterodoxic. Philosophy and rationalism stepped in to fill the void. So now RAMBAM's "Thirteen Principles" are taken as the central Jewish belief system in most circles, although many had cried out that they contradicted traditional beliefs. There is a story about Rabbi J.B. Soloveichik, who was asked by a student if it was permissible to take a Karate class, as one is required to bow before one's mat at the beginning of a class. "It is stupid" said the Rav. "I didn't ask if it was stupid, I asked if it was forbidden" said the student. "It is stupid, and anything stupid is forbidden!" RAMBAM understands the prohibitions against occult practices in the Torah (and especially in Leviticus 19), as being forbidden because they were superstitious. RAMBAM forbade not only the practice of astrology, but even entertaining a though that it might be real. At the same time, it is difficult to ignore that most of the rabbis of the Talmud DID believe in astrology. It was said of Shmuel, a great third century Babylonian rabbi, that "the paths of the Heavens were as clear to him as the streets of Nehardeah" (his home town). Indeed, many of the Medieval rabbis made their living as astrologers. Looking at Leviticus 19 in context, it is fairly clear that it was not the practices or beliefs that were intended, but their strong associations with idolatry. In this series, I will examine the understandings of these occult activities, and whether or not they are permissible. I will also examine the question that if they are permissible, are they advisable from a Torah standpoint. "There are more things in Heaven and Earth, Horatio, than are dreamt of in your philosophy." (Hamlet Act 1, Scene 5)

Charismatic Personality and Halachah part 6

Rabbi Riskin emigrated to Israel in 1983. He became a leader not only in his own community of Efrat, but he immediately filled a niche in areas that Israelis tend not to think of as rabbinic fields. His American style of a friendly, accessible rabbi, was novel to many. (I mentioned in an earlier series that Chief Rabbi Bakshi Doron's personal secretary once asked me if I was sure I was a rabbi. When I asked him why he asked. he said because I always smile and have a cheerful disposition.) He became known as an honest adjudicator for disputes tween neighbors. Soon, even Arabs from nearby villages came to him to settle long standing issues. He did what he could to foster peaceful, and even friendly relations, between Jews and Arabs. This, despite being the rabbi of a so-called West Bank community.He established a system of schools, from early childhood to rabbinic seminaries. Like his friend Rabbi Avi Weiss, he was zealous in providing equal educational  opportunities for girls and women. Many Israelis were wary of his "American Ways". The Israeli and American mindsets are light years apart. As one prominent American rabbi once said "The Israeli Jew is always thinking 'what would my grandfather say?', while the American Jew is always thinking 'what will my grandchild say?'" From kindergarten on, the Israeli child is trained to be "Rosh Katan" ("little head", that is, obey those in charge, and do not think. I have mentioned that once my wife and I were called into school, and told that there is a problem with one of our daughters, who "thinks for herself") In Rabbi Riskin's schools, students, on every level, were taught to think. When the Oslo agreements were formed, Rabbi Riskin, although committed to a compromise for peace, denounced them as "returning to Auschwitz borders". As these were the days of the Rabin "reign of terror", where any statement that was critical of goverment policies resulted in arrest, and often in imprisonment without trial, the moderate Rabbi Riskin  found himself in jail. But Rabin forgot about the rabbi's  American governmental connections. Phone calls and faxes from Congressmen and Senators flooded the Prime minister's office, along with irate messages from American  Jewish leaders of every stripe. After a few days he was released, on "humanitarian grounds", due to his "fragile health". The fifty five year old rabbi immediately resumed his three mile a day jogs. Things changed for him, and for Israel, with the election of ultra conservative Chief Rabbis in 1992. (Chief Rabbis are elected for a ten-year term, not by the people, nor by other rabbis, but by a Knesset committee.) The secretary of Chief Rabbi Bakshi Doron, told me that they had put into place a policy of not promoting rabbis who had a college education. It was at this time that conversion policies that had been in place from the beginning of the State, became super strict, and inaccessible to most. In the intervening decades, it has only gotten worse. Rabbi Riskin was at the forefront in urging moderation. As the rabbi of a city, he had the right to perform conversions. (Only rabbinic judges and city rabbis are authorized to convert, excluding rabbis of neighborhoods and small towns). He continued his liberal conversion policies, much to the consternation of the Chief Rabbinate. Attempts were made to force him to retire, but these were unsuccessful. However, Rabbi Riskin understood, as he reached his seventies, that he was not immortal. His progressive policies were likely to die with him. Here then came on the scene Rabbi David Stav. Like Rabbi Riskin, he advocated a more open and responsive rabbinate, including compassionate conversion policies, as well as women's rights. The much younger Rabbi Stav also lacked the drawbacks of being an American (which Israelis tend to disparage), and having an American accent (which Israelis find annoying, or even comical). He was active in education, and had founded a rabbinic body outside the framework of the Chief Rabbinate (technically illegal), called "Tzohar". Rabbis Riskin and Stav formed an alliance. Rabbi Riskin saw in Rabbi Stav his natural successor. Rabbi Stav ran an unsuccessful bid to become Chief Rabbi in the 2012 elections. The time for action had come. Rabbis Riskin and Stav joined together, forming an alternatives, unauthorized. illegal  rabbinate. They perform many unauthorized, and unrecognized, conversions. I'm sure Rabbi Riskin feels like a modern day Rosa Parks. The Chief Rabbinate refuses to place Tzohar members in official positions. But Tzohar is not going away, and is, in fact, growing. A showdown is, at some point, inevitable. Rabbi Riskin has been to the top of the mountain, and seen the Promised Land. Rabbis who derive their authority from their positions, or political affiliations, are now being challenged. It's about time.

Charismatic Personality and Halachah part 5

In 1983, when Menachem Begin, arguably the man most responsible for the founding of the State of Israel, resigned as Prime Minister, the prestigious U.S. news and interview program, Sixty Minutes, interviewed Ezer Weitzman, a Right-winger who had become a Left-winger. Weitzman was asked his feelings about Begin. He said "I hate everything he stands for. But I must say, he is the last honest man in Israeli politics" The interviewer said "What about you?" Weitzman answered "You think I'm in this for Israel?!?!" As if to prove his point, sixteen years later, Weitzman, now President of Israel, was forced to resign his position, due to accepting bribes and influence peddling. (Not too bad in comparison to his successor, who was convicted of rape.) This story comes to mind when I think of Rabbi Steven (Shlomo) Riskin. From the time I became religious, in the mid-sixties, he was there in the background. He was preaching and advocating a form of Orthodoxy that was diametrically opposed to what I was learning everywhere else. Since then, he has taken very brave stances; some of which seemed to me foolhardy, others brilliant. But one thing is certain. His honesty, dedication and integrity have, in all this time, been second to none. At the age of twenty-three, shortly after his ordination from Yeshiva University, he assumed the position of rabbi of a dying Conservative congregation on Manhattan's West Side. He informed the congregation that at the end of five years, they must become Orthodox, or he would leave. The congregation accepted his challenge. After all, five years for the continued existence of that congregation seemed to be a pipe dream.They had fifty members when he became rabbi. A year later, due to his dynamic speaking style (together with his short stature, people jokingly, but lovingly, called him "Little Stevie Wonder"), and a huge array of adult classes and singles' programming, the congregation grew to over a thousand members. Jewish singles are often marginalized in the Jewish, and particularly the Orthodox community. Many mocked his singles activities, referring to his synagogue as "Wink and Stare", instead of its official name of "Lincoln Square". The first time I saw him speak, the topic was "The Halachic Obligation of Joining the NAACP". I was stunned. I was involved with Chabad at the time, where non-Jews were seen as barely human. The Civil Rights Movement was seen as a direct threat. When he finished his talk, and invited questions, I got up and protested that everything he said was diametrically opposed to Judaism. (I was such an arrogant eighteen-year-old!). He came over to where I was sitting. He smiled, asked where I had learned these things, and said "yes, there are sources both ways. We must all endeavor to find the true narrative of Judaism". At the time, I thought his answer was evasive. I have come, over the years, to see how right he was. His activities in New York made him a media star, often interviewed on radio and television. He was friendly with politicians on every level of government, but never became political. He brought many thousands of Jews to a form of observance that seemed to me, and many others, outrageously liberal, but he did take many of the disenchanted, and transform them into Orthodox Jews. Rather than taking the position of burying our heads in the sand, he invited speakers to his synagogue from non-Orthodox Jewish movements, as well as Christian clergy. No topic was excluded. Celebrities flocked to his lectures. In 1980, a man with a heavy British accent began attending his lectures. Lively discussions between the rabbi and the Englishman ensued after every lecture. Suddenly, the Englishman stopped coming. Rabbi Riskin asked the other attendees if they knew why he had stopped. They said to the rabbi "don't you know who that was? That was John Lennon!" Whereas most rabbis were bent on keeping Judaism pure, Rabbi Riskin was much more concerned about bringing people to Judaism. He maintained a very liberal conversion policy. He knew that in New York of the sixties, seventies and eighties, he would have a very difficult task of getting people to abandon sexual promiscuity. In doing so, he would alienate most. He took the unusual (and controversial!) stance of allowing any woman who wished to use the community mikveh, no questions asked. Many single women actually had their own lockers at the mikveh. (In halachah, although promiscuity is certainly frowned upon, nonobservance of the menstrual laws is a much bigger prohibition). Many were scandalized by this. But he was thinking more about individuals than about preserving the integrity of the system.He would accept any person who was not quite ready to take all of Jewish observance, and have them accept what seemed to them possible. He was at Lincoln Square for twenty years. Although maintaining a strong connection with his former community, he then moved to Israel, becoming the rabbi of the mostly Anglo newly founded city of Efrat. He has been, ever since, an unpredictable gadfly, who is now challenging the rabbinic establishment in a very effective way. Conversion is one of his main topics. But he sees that more as a symbol of a larger problem.They want him to go away, but he refuses. More next time.