religion – The Tree of Life

Free Will

Freedom and Responsibility:

Mankind was given free will, as denoted by the two inclinations, inferred, according to the sages, by the doubling of the Hebrew letter “yud,” in the word yetzer, when used to describe the creation of man (Genesis 2:7). Notably, the word, yetzer, when used to describe the creation of animals, only uses one “yud,” because animals only have one inclination, i.e., their “instinctual drive.” (Genesis 2:19). Yet, mankind has both a good inclination and an evil inclination.

Additionally, there are consequences for the choices we make in life: “I have set before thee life and death, the blessing and the curse; therefore choose life, that thou mayest live” (Deuteronomy 30:19, JPS). If we follow our good inclination, by focusing on H’Shem, and performing the mitzvot, we will receive blessings in our lives. Conversely, if we permit our evil inclination to get the better of us, the consequences are described as curses.

We need to establish our proper conduct in this world. We are commanded “to love the L-RD thy G-d, to walk in His ways, and to keep His commandments” (Deuteronomy 30:16, JPS). This includes making rational decisions for ourselves in accordance with G-d’s will. We also need to accept responsibility for the choices we make; if we err, there will be negative consequences.

Doing good starts with awareness of the struggle between the yetzer tov (good inclination) and the yetzer hara (evil inclination). H’Shem encourages to choose the good by way of His promptings. We may do so by attempting to reign over the emotions and desires of our heart, that could otherwise lead us astray. Our rational mind needs to be set above this struggle, in order to make the right decision in any given moment. Sifting through our subjective experience, we need to sort out right from wrong. We need G-d’s directive in order to do so.

Spiritual Sustenance

Five Thing Essay: Spiritual Sustenance

Every moment of this life is precious and holds great potential. We should value our time, and not carelessly squander our time on meaningless distractions from our goals in life. Rather an emphasis on spiritual development should guide our lives. Yet, for the mind to do so, calmness needs to prevail over our busy lives, hectic schedules, and general concerns.

Reflection on spiritual things may be fostered in us, through music that uplifts the soul. Moreover, this can enhance hisbodedus (meditative prayer), wherein we speak to G-d with words that may arise from within us. Prayer from the heart is one way of reaching out to G-d from the depths of the soul.

In our lives, the more we focus on G-d, the less anxiety we will have about our worldly concerns. Moreover, our growing concerns about the future, as well as the current state of affairs on earth, may weigh us down, if we do not bring a proper perspective into alignment with our thinking.

G-d has decreed that the world will not be completely destroyed, like at the time of the Mabul (Great Flood). Rather, we should look forward to the messianic era, when Torah will flourish upon the earth, amongst all peoples. And, “the word of the L-RD shall go out from Zion.”

Perhaps, this is one of the prime differences between the expectations of the Jewish people, and the incessant drive of radical Islam to impose Shariah law upon the world. We are waiting for Moshiach, in hopes of bringing peace to the world. No one is forced to accept the G-d of Israel, Who is a G-d of Mercy as well as Justice. So, let us not misuse our time until that day, when Moshiach will reign from Jerusalem; instead, let us focus on the cry, “Ad mosai” (how long will we wait)? And, prepare ourselves for that day, in great expectation.

The Clouds Begin to Part

Existential Crisis of a Religious Nature Part three: The Clouds Begin to Part

If I were to attempt to categorize my experience of a religious existential crisis, the nature of my dilemma would fall under the realm of one of the Four Givens of Existential Psychology, namely, the continuum of “meaning-meaninglessness.” For my life is full of meaning, brought to me by my belief and practice. Yet, when my nuanced understanding and focus is not nourished by community, when there is a rift between what I am being presented, and what is appealing to my religious sensibilities, then my spiritual nourishment is diminished.

Yet, on the other side of the c0in, so to speak, is the continuum of isolation-connection. Truth be told, I am an introvert. So, I hardly ever feel isolate when ins solitude. Rather, I thrive in solitude. Still, my spiritual journey is often enhanced by this or that communal experience’ although, this is not always the case. I do not experience a sense of consistent renewal through community; in actuality, I only feel renewed when I explore my connection to G-d in solitude.

So, an in-depth exploration of what is of most value to me, inclusive of the sources I feel drawn toward, is imperative for the spiritual growth of my soul. For, I have reached an impasse in my life, whereof I must endeavor to find an open doorway to continue on the derech (path) in a meaningful and spiritually enriching way. In realizing the potential growth ahead of me and possible changes to my understanding, I can breathe a sigh of relief. It is as if the first rays of light are now appearing at dawn.

Overshadowed by the Moon

Religious Existentialism: existential crisis of a religious nature

If community participation eclipses one’s personal sense of belief and practice, disallowing for creative growth, as if one is simply expected to absorb the specific emphasis of teachings, and the overall philosophy of a particular style of Judaism without questioning, reflection, or discussion, how can one thrive, except as a wilted flower? The burden of such a contrast in approach prevents the goods of the Jewish faith from reaching the individual’s uniqueness.

If one’s understanding is nuanced, different than the perspective, approach, and emphasis, then, an apparent disconnect may occur. Consider, that the spirit of Judaism includes the concept of the seventy facets of Torah, that should foster appreciation and respect for individual perspectives. Moreover, inquiry into Torah is validated by Torah itself, wherein the middle of the Five Books of Moses, the same word is repeated twice: darosh, darosh – inquire, inquire.

If an individual becomes overwhelmed by the collective set of understanding, pervasive stance, and repetitive style of rhetoric, this may result in diminishing the sense of awe and wonder that Judaism should inspire. Moreover, I do not want to be provided with the answers; I would like to focus on the questions. Therefore, I need to retreat in order to gain room to breathe.

My experience has reminded me of Heschel’s insight, regarding the importance “to rediscover the questions to which religion is an answer.” He explains that “the inquiry must proceed both by delving into the consciousness of man as well as by delving into the teachings and attitudes of the religious tradition” (G-d in Search in Man, ch.1). I yearn to begin this exploration.

New Age Revelry

The Ubiquity of Spirituality without Religion

The sovereignty of the individual is ultimately supported by the Higher Authority of G-d. We are guided by lasting principles that enable us to direct our autonomy toward a worthy goal. We work in tandem with His guidance, recognizing that ultimately, He should be L-rd over our lives.

Yet, today, in the chaotic postmodern world, where spirituality abounds, devoid of a connection to a transcendent G-d, man raises himself up as the highest authority. Indeed, many, who are steeped in New Age spirituality view themselves, and all humankind as part and parcel with the divinity of G-d, irrespective of His transcendent nature. In other words, they view themselves as divine, without recognizing a higher authority.

As shocking as this may sound to anyone who holds a traditional religious worldview, it should be noted that the separation of spirituality from religion is gaining ground in the world. As people move away from traditional concepts of G-d and religion, the yearning for something other than the mundane compels many to fill the void in their lives with anything under the sun, except the idea of a G-d who has moral expectations of us.

The main tenets of monotheistic faith, in particular, are replaced by alternatives that have less of a demand for responsibility to a moral order, and more of a subjective, experience-based spirituality without a particular moral code. Thus, any conception of an absolute authority that can guide our lives is substituted with the individual being the highest form of authority.

Where will this rift between religion and spirituality lead? There seems to be a growing consensus that religion is too binding upon the freedom of an individual; hence, the embracing of a myriad diversions from the revealed truth at Sinai, encompassing subjective experiential pursuits. Worse than worshiping other gods, many within the New Age Movement are worshipping themselves.

Tikkun HaNefesh

Our entire lives may serve as an opportunity to seek tikkun hanefesh – a renewal of our souls, wherein every day may constitute an effort to rectify our personal past, within the framework of our individual lives. This is the essence of teshuvah, a returning to our unadulterated selves, not confounded by our attachments to the impermissible, nor confused by conflicting feelings, ideas, and behavior. Rather, a return, albeit, a continual progression, towards ourselves, as intended from the original blueprint of life. This path of an inner focus, differs much from the pervasive trend to point the finger at others and society. If we do not first make a concerted effort to change ourselves for the better, then we have no right to attempt to change others or society.

Additionally, because teshuvah (repentance) was created before the creation of the world, we are given continual second chances in life, despite our errors, faults, and foibles. Inasmuch that this gift is freely given to us, isn’t it right to also give others a second chance through a heartfelt expression of forgiveness? Yet, the relentless pursuit of “social justice” through the condemnation of others fails the test of human goodness, because of its incessant focus on human weakness, and the so-called evils of mankind, without any offering of redemption to those who are being judged by others, who are also flawed, as we all are, myself included. A society does not become better in its overall national character through condemnation; rather, only through a natural bond of compassion towards all.

Rosh Chodesh Tammuz 5782

Today is Rosh Chodesh Tammuz,

the first day of the new month of Tammuz on the Hebrew calendar.

Aside from entering the auspicious month of Tammuz, wherein the 17th of Tammuz commemorates the breach of the walls of Jerusalem by the Romans in 70 C.E., the three weeks leading up to Tish b’Av begins on that day. On the ninth of Av, both the first Temple in 586 B.C.E., and the second Temple in 70 C.E. were destroyed. Yet, we look forward to the building of the Third Temple, in like manner that light always follows darkness at dawn.

Tammuz is also a month of reckoning, whereof we may focus on ourselves, in terms of our own progress and lack thereof, taking stock of our weaknesses, as well as our strengths. Our “spiritual reserve,” may be running low; perhaps, akin to the sins that lead to the destruction of the Temples amongst those two generations, especially sinas chinam, baseless enmity. Yet, for myself, and K’lal Yisrael (All of Israel), I take hope, for our generation is the generation of return, both in the sense of teshuvah (repentance), and an actual return to Israel:

“And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt bethink thyself among all the nations, whither the L-RD thy G-d hath driven thee, and shalt return unto the L-RD thy G-d, and hearken to His voice according to all that I command thee this day, thou and thy children, with all thy heart, and with all thy soul; that then the L-RD thy G-d will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the peoples, whither the L-RD thy G-d hath scattered thee.” – Deuteronomy 30:1-3, JPS 1917 Tanach

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motzei Shabbos: Acharei 5782

The Death of the Righteous Serves as Atonement

At the beginning of parashas Acharei, the Torah briefly mentions the deaths of two of Aaron’s sons, Nadav and Avihu, whose lives were taken by the L-RD, when they approached near to Him (Leviticus 16:1). Immediately afterwards, the H’Shem commands, in regard to Aaron, “that he not come at all times into the the holy place within the veil, before the ark-cover which is upon the ark; that he die not; for I appear in the cloud upon the ark-cover” (Leviticus 16:2, JPS).

The juxtaposition of this admonition alongside the mentioning of the deaths of Nadav and Avihu hints to one reason why they were consumed by fire: H’Shem’s warning to Aaron, not to enter at all times, implies that Nadav and Avihu made an unbidden entry into the Holy of Holies, for which their lives were taken. “The L-RD thy G-d is a devouring fire” (Deuteronomy 4:24, JPS).

Next, the Torah begins to relate the various details of the Yom Kippur service: “Aaron shall come into the holy place” (Leviticus 16:3). Only the Kohein Gadol could enter the Kadosh Kadoshim (Holy of Holies), and only on one day of the year, the Day of Atonement. The Sages ask, why are the deaths of Nadav and Avihu are juxtaposed with the Yom Kippur service: In like manner that the Yom Kippur brings atonement, so does the death of the righteous also bring atonement” (Yerushalmi Yoma 1:1). Even though Nadav and Avihu were consumed, the Torah credits them as righteous (Leviticus 10:3), because of their intentions to draw close to H’Shem. So, the juxtaposition of their deaths with the Yom Kippur service points toward the understanding that the death of the righteous atones for sin.

The nature of atonement may be better understood in light of the following commentary: “For the life [nefesh, soul] of the flesh [basar, body] is in the blood; and I have given it to you upon the altar to make atonement for your souls; for it is the blood that maketh atonement by reason of the life” (Leviticus 17:11, JPS 1917 Tanach). Rashi comments on ci nefesh habasar, “for the life of the flesh” of every creature, “not only of animals brought as sacrifices, is dependent on its blood (badahm hiy), and it is for this reason that I have placed it [on the altar] to make expiation for the life of man: Let life come and expiate for life” (Rashi, commentary on Leviticus 17:11, sefaria.org).

Dawn Arrives Serene

"Come, my people, enter thou into thy chambers, and shut thy doors about thee; hide thyself for a little moment, until the indignation be overpast." 
- Isaiah 26:20, JPS 1917 Tanach

The final dawn arrives to bring

a hopeful message tinged with joy,

compels the soul to lift on high

the weary eyes above the sky.

Until that day, I’ll hide away,

and bide my time, making rhyme,

behind the screen of inner space,

where no one sees my hidden face.

I’ll greet the dawn with praise and song,

without the slightest sound of alarm,

resting in my safest haven,

and in anticipation sing.

The veil will part in sky and heart,

revealing all to glorify the One,

Who in Heaven’s Highest Abode,

sends blessings from His treasure trove.

deveykus

When merged

within the singsong chant

of a chassidic melody,

the congregant’s souls become one

for a brief moment, encapsulated

by the deveykus (connection)

to G-d that is fostered

by the unity.

~~~~~ ~~~~~

The sway

of the congregants

while davening (praying),

like flickering flames on candles,

reaching toward heaven,

assist the soul’s yearning

for deveykus (connection).