Tag: Heschel

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.

erev Shabbos: The Sabbath Rest

A brief reading and comment upon a passage from Abraham Joshua Heschel’s, The Sabbath. What does commentary mean to say, that G-d created “menuha” (rest) on the Seventh Day?

note: in the video, I meant to say “25 hour period,” instead of having said “25 day period,” as per denoting the actual time period of Sabbath observance.

Heritage: Part Four

When the Revelation occurred at Mt. Sinai, B’nei Yisrael were cautioned against drawing too close to the mountain. When the L-RD was present at Sinai, amidst the thunder and lightning, the status of the mountain was akin to a level of kedushah (holiness), whereby the people were compelled to keep a distance. Afterwards, when the long shofar (trumpet) blasts were sounded, the verbal barricade was lifted. Apparently, there was no inherent holiness present within the structure of Mount Sinai in and of itself. Only when the L-RD’s presence rested on the mountain, in the visible form of the spectacular firework display that surrounded His presence, were the people forbidden to draw near.

Religion itself, may seem barren to us at times, like the landscape of Sinai, when its truths are put upon a pedestal, repeated as dogma without explanation, and upheld without inquiry. Their initial appeal may encompass our attention for a while; yet, their significance may become diminished, unless explored, enhanced, and reviewed. The Talmud mentions that when a soul appears, at the time of Judgment, it is asked, whether it examined the truths of wisdom by asking questions, subsequently, gaining a practical understanding, capable of being applied to one’s life (Shabbos 31a).

Yet, the spiritual, religious, and scriptural truths that we claim to uphold, especially when professing a traditional religious belief system, may become disconnected from our lives, like a balloon that becomes untethered from the string in one’s hand, floating aloft in the sky, unless we can articulate the relevance of those truths in our own lives, and the lives of others. This is essential, in regard to walking on the derech (path) of our ancestors, albeit, in a postmodern world.

As per the thinking of Abraham Heschel, there is an imperative need to make religion relevant in our lives again, even in this very present moment. Otherwise, there may continue to be a disconnect, wherein the truths of belief and practice are not integrated into the actuality of our lives. If we lose sight of the existential significance of our religious tenets, then religion may lose its immediacy. The burden is placed upon mankind to re-establish a connection to G-d. To make truth relevant again, as Heschel advocates, by asking meaningful questions about life, then, searching our religious perspective for the answers.

“But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it.”

– Deuteronomy 30:14, JPS 1917 Tanach

motzei Shabbos: Mishpatim 5781

Imagine what the first Shabbos was like, after G-d created the heavens and earth. A project like none other that existed at that time; a project that will only be given a complete renewal upon the appearance of the new heavens and the new earth (Isaiah 65:17). Abraham Heschel explains that when we observe Shabbos, we are celebrating the creation of the world, to the extent that we may even take part in the renewal of the seventh day. Perhaps, this may be envisioned as actually entering that space that Heschel refers to as “an island in time.”

In parashas Mishpatim, a reminder to keep the Sabbath is given, immediately following the commandment about the Shemitah year. The juxtaposition of this reminder with the commandment in regard to the Shemitah cycle is important: what is the implication? The seventh year when the land is permitted to lie fallow, follows six years of work on the land. This cycle is akin to the day of rest that follows a six day work week. Both of these observances point towards the Millennial Sabbath, that follows six thousand years of history.

In like manner that during the first six years of the Shemitah cycle, the land is sown, and produce is gathered, the same may be true in regard to the six thousand years of history. G-d’s divine plan is continuously sown through His words, and hashgacha (guidance). The Shemitah year may be likened to the abundance of blessings that will be poured out upon us, when we are gathered into the land of Israel. The Sabbath also points towards these blessings, inasmuch that chazal explain we can even get a glimpse of Olam Haba (the World to Come) on Shabbos.