Ask about Kabbalah

[teresa]

TOL. Forgetting who we are --- the apostle Paul spoke of humankind forgetting who God is. That seems like another way of saying the same thing.

God's self-manifestation (self-revelation) in the world -- Jeremiah spoke of God making himself known to his people in a way that would result in their covenant-faithfulness (close bond of affection, loyalty and obedience) to God.

I think Paul may have had God's self-manifestation in the world in mind when he said: "Finally, brothers and sisters, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things. Whatever you have learned or received or heard from me, or seen in me—put it into practice. And the God of peace will be with you."

I am reading with interest.

[zeek]

.

[agricola]

One of the images Frankiel used about humans and having the divine manifestations within, yet the 'shells' hiding the light - she said the idea is that by doing the right things (making the right choices) is was like we had cleaned out a bit of muck from this 'lamp' we have inside us. So we don't actually have to worry about checking off a 'right choices' list or even try to be absolutely perfect, because every 'right choice' we make cleans up our 'light' a bit more, and the more of the muck and dirt of 'badness' we remove helps our light shine out more and more. Making the right choices ('obeying the mitzvot' most Jews would put it) both cleans out the bad stuff, and also polishes up the lamp itself.

How's that? 'Let your light so shine' right? God's light is within: our 'job' is to help it become revealed.

If Frankiel starts talking more about Isaac Luria, this is very well fleshed out in his teachings. Everything we do in this world, reflects (and affects) the spiritual world as well, and when the poorest, most ignorant Jewish peasant does something properly (in the right spirit) like lighting candles on Friday night, even - this action literally effects a real change in the real world (the spiritual world we cannot see). We call that 'tikkun olam' or 'fixing the world' (also 'constructing for eternity'). In this fashion, everyone who thinks this way can feel that they are partners with God in fixing the world so that it becomes the way it should be - repaired, and full of the light of God. (one of my kids' schoolbooks about theology for elementary school level was called 'Partners with God').

Tikkun is the name of a Jewish magazine, by the way. And 'doing tikkun olam' is often invoked when people ask for donations for something - like buying wedding dresses for poor brides who can't afford them, or helping an orphan attend school. It's all 'tikkun olam'.

I haven't read ahead so I don't know if Frankiel brings that up or not. She should though. Also this is what I meant back at the beginning when I said that 'kabbalah' and kabbalistic ideas have entered mainstream Judaism to a great extent over time. Another instance: Luria taught that the Sabbath Day was like a bride or queen (Queen Sabbath) who came to visit, and we should therefore 'go out' to greet her just as we would a real visiting Queen - in our best clothes, etc. And he and his followers would literally go out into the fields toward the setting sun, and sing 'welcome bride' (Lecha Dodi) at sunset.
At my synagogue (and many others) on Friday nights, we turn to face west and sing that same song, and bow to the 'bride and queen Shabbat' as the sun goes down.


h**p://www.tikkun.org/nextgen/

h**ps://smile.amazon.com/Partners-God-Gila-Gevirtz/dp/0874415802/ref=sr_1_1?ie=UTF8&qid=1467859516&sr=8-1&keywords=Partners+with+God

[agricola]

Lecha dodi (Come, my Beloved)

English translation Transliteration Hebrew
Chorus:
1 Let’s go, my beloved, to meet the bride, Lekhah dodi liqrat kallah לכה דודי לקראת כלה
2 and let us welcome the presence of Shabbat. p'nei Shabbat neqabelah פני שבת נקבלה
Verse 1:
3 "Observe" and "recall" in a single utterance, Shamor v'zakhor b'dibur eḥad שמור וזכור בדבור אחד
4 We were made to hear by the unified God, hishmiʿanu El hameyuḥad השמיענו אל המיחד
5 God is one and God’s Name is one, Adonai eḥad ushemo eḥad יי אחד ושמו אחד
6 In fame and splendor and praiseful song. L'Sheim ulitiferet v'lit'hilah לשם ולתפארת ולתהלה
Verse 2:
7 To greet Shabbat let’s go, let’s travel, Liqrat Shabbat lekhu v'nelekhah לקראת שבת לכו ונלכה
8 For she is the wellspring of blessing, ki hi maqor haberakhah כי היא מקור הברכה
9 From the start, from ancient times she was chosen, merosh miqedem nesukhah מראש מקדם נסוכה
10 Last made, but first planned. sof maʿaseh b'maḥashavah teḥilah סוף מעשה במחשבה תחלה
Verse 3:
11 Sanctuary of the king, royal city, Miqdash melekh ʿir melukhah מקדש מלך עיר מלוכה
12 Arise! Leave from the midst of the turmoil; Qumi tze'i mitokh ha-hafeikhah קומי צאי מתוך ההפכה
13 Long enough have you sat in the valley of tears Rav lakh shevet b'ʿeimeq habakha רב לך שבת בעמק הבכא
14 And He will take great pity upon you compassionately. v'hu yaḥamol ʿalayikh ḥemlah והוא יחמול עליך חמלה
Verse 4:
15 Shake yourself free, rise from the dust, Hitnaʿari me'afar qumi התנערי מעפר קומי
16 Dress in your garments of splendor, my people, Livshi bigdei tifartekh ʿami לבשי בגדי תפארתך עמי
17 By the hand of Jesse’s son of Bethlehem, ʿAl yad ben Yishai beit ha-laḥmi על יד בן ישי בית הלחמי
18 Redemption draws near to my soul. Qorvah el nafshi g'alah קרבה אל נפשי גאלה
Verse 5:
19 Rouse yourselves! Rouse yourselves! Hitʿoreri hitʿoreri התעוררי התעוררי
20 Your light is coming, rise up and shine. Ki va oreikh qumi ori כי בא אורך קומי אורי
21 Awaken! Awaken! utter a song, ʿUri ʿuri shir dabeiri עורי עורי שיר דברי
22 The glory of the Lord is revealed upon you. K'vod Adonai ʿalayikh niglah כבוד יי עליך נגלה
Verse 6:
23 Do not be embarrassed! Do not be ashamed! Lo tivoshi v'lo tikalmi לא תבושי ולא תכלמי
24 Why be downcast? Why groan? Mah tishtoḥai umah tehemi מה תשתוחחי ומה תהמי
25 All my afflicted people will find refuge within you bakh yeḥesu ʿaniyei ʿami בך יחסו עניי עמי
26 And the city shall be rebuilt on her hill. v'nivnetah ʿir ʿal tilah ונבנתה עיר על תלה
Verse 7:
27 Your despoilers will become your spoil, V'hayu limshisah shosayikh והיו למשסה שאסיך
28 Far away shall be any who would devour you, V'raḥaqu kol mevalʿayikh ורחקו כל מבלעיך
29 Your God will rejoice concerning you, Yasis ʿalayikh Elohayikh ישיש עליך אלהיך
30 As a groom rejoices over a bride. Kimsos ḥatan ʿal kalah כמשוש חתן על כלה
Verse 8:
31 To your right and your left you will burst forth, Yamin usmol tifrotzi ימין ושמאל תפרוצי
32 And the Lord will you revere V'et Adonai taʿaritzi ואת יי תעריצי
33 By the hand of a child of Perez, ʿAl yad ish ben Partzi על יד איש בן פרצי
34 We will rejoice and sing happily. V'nismeḥah v'nagilah ונשמחה ונגילה
Verse 9:
35 Come in peace, crown of her husband, Boi v'shalom ateret baʿalah בואי בשלום עטרת בעלה
36 Both in happiness and in jubilation Gam b'simḥah uvetzahalah גם בשמחה ובצהלה
37 Amidst the faithful of the treasured nation Tokh emunei ʿam segulah תוך אמוני עם סגלה
38 Come O Bride! Come O Bride! Boi khalah boi khalah בואי כלה בואי כלה

[agricola]

BTW zeek if you continue to be interested in kabbalah, there is a nice (and slightly bigger) book put out by Beliefnet a few years ago on the topic, which I found useful -

The Beliefnet Guide to Kabbalah
h**ps://smile.amazon.com/Beliefnet-Guide-Kabbalah-Guides-ebook/dp/B000XU4THM/ref=sr_1_1?ie=UTF8&qid=1467982004&sr=8-1&keywords=kabbalah+beliefnet#navbar

Precisely BECAUSE 'kabbalah' has been advertised by celebrities and seized on and commercialized by so many, it is important to be a bit careful in what books you pick up.There's a lot of misinformation (and downright weird stuff) out there.

Lawrence Kushner is reliable. Daniel Matt. Gershom Scholem. Some others.

This would be good: A Kabbalah and Jewish Mysticism Reader, from JPS.
h**ps://smile.amazon.com/Kabbalah-Jewish-Mysticism-Anthologies-Thought/dp/0827612567/ref=sr_1_22?ie=UTF8&qid=1467982166&sr=8-22&keywords=kabbalah

An unprecedented annotated anthology of the most important Jewish mystical works, A Kabbalah and Jewish Mysticism Reader is designed to facilitate teaching these works to all levels of learners in adult education and college classroom settings. Daniel M. Horwitz’s insightful introductions and commentary accompany readings in the Talmud and Zohar and writings by Ba'al Shem Tov, Rav Kook, Abraham Joshua Heschel, and others.

Horwitz’s introduction describes five major types of Jewish mysticism and includes a brief chronology of their development, with a timeline. He begins with biblical prophecy and proceeds through the early mystical movements up through current beliefs. Chapters on key subjects characterize mystical expression through the ages, such as Creation and deveikut (“cleaving to God”); the role of Torah; the erotic; inclinations toward good and evil; magic; prayer and ritual; and more. Later chapters deal with Hasidism, the great mystical revival, and twentieth-century mystics, including Abraham Isaac Kook, Kalonymous Kalman Shapira, and Abraham Joshua Heschel. A final chapter addresses today’s controversies concerning mysticism’s place within Judaism and its potential for enriching the Jewish religion.

This - kabbalah - is where 'consider the source' takes on REAL importance!

Also, if your own tradition is the Christian tradition, don't forget that Christianity ALSO has a 'mystical tradition', it just doesn't have a specific nice NAME! But all mysticisms are - in a way - somewhat similar I believe - they all have 'underlying meaning' (a different reality exists which is not apparent) and imaginative interpretations, and they all aim at some sort of union with God (divinity, heaven, whatever) and they all use various meditations - in some ways, these ideas are more similar than they are different.

Oh - and there is a 'kabbalah for dummies' book, and I've usually found those 'for dummies' (or 'idiot's guides') to be reasonably good!

[agricola]

Something teresa said - I think that there are moments in the NT where some references are made (as in 'let your light so shine') which are VERY likely to be referring to these 'inner teachings' which the audience at that time presumably had some knowledge of, and therefore made connections from those words, which readers of TODAY are entirely missing.

We know there were mystical teachings in the first century, mostly involving 'merkavah' (chariot) mysticism - see Ezekiel's visions, which are nothing BUT mystical! The early sage called Ben Bag Bag (hey, I didn't name him!) has a saying: turn it and turn it (the Torah) for everything is in it. That statement sounds like PURE mystical teachings, where everything you see (read) has meanings and layers of meanings which aren't all 'surface'. The surface meaning, in fact, in that sort of environment, is practically incidental to the REAL 'deep' meaning(s).

So - enough -
on to Part II -
chapter 3: Divine Mind

[agricola]

Divine Mind (remember we are starting at the 'top' of the Tree (or body) in Part II):
pt 1 - The Divine Sea of Consciousness:

Kabbbalah teaches that the universe begins with a thought of God - or rather, an arising of will, something that comes even before a thought...Scientists have described the beginning as a wave or ripple in an infinite sea of energy, intensifying to become that unimaginably hot point from which the univers was born. that first ripple was will, the desire to create. It is called Keter - Crown.

Every time that will rippled through the emerging cosmos, each wave was a new occurrence of potential, which is called Chochmah - Wisdom. As waves interacted and created resonances with each other, patterns emerged. These patterns are known as Binah - Understanding. We call all these occurrences 'God's thoughts'. ...

The mind of God - God's will and wisdom,..similar to the Logos of Christian theology - is the power behind each new burst of creativity in the universe.

Proverbs 3:19-20
With wisdom God founded the earth,
with understanding God established the heavens,
and with God's knowledge the depths are broken up.

(Frankiel says some Christian theologians have found 'the Trinity' in this arrangement, but the source is from this passage in Proverbs).

These are the sefirot of the 'head' (a fourth sefirot - Da'at (knowledge) is sometimes added). (keep reminding yourself as you read that God is always 'ONE' and these are not 'personae' or individual 'things').

The words in Hebrew for head, and beginning have the same root.

These sefirot of the head connect to and undergird all creative development in the entire universe, reaching down to all conscious mental activity on this planet.

This activity is not exactly subconscious, but so 'hidden' that

'they are completely invisible until they express themselves at a more accessible level'

. (Remember, we don't get to 'manifestation' until the very bottom (root) of the Tree.)

[agricola]

ch 3 pt 2: The Beginnings of Desire: Keter - Crown
(there is an excellent commentary on the book of Genesis by Avivah Gottlieb Zornberg called 'the Beginning of Desire: Reflections on Genesis:
h**ps://smile.amazon.com/Beginning-Desire-Reflections-Genesis-ebook/dp/B004EWFUO6/ref=sr_1_1?s=books&ie=UTF8&qid=1468097155&sr=1-1&keywords=the+beginning+of+desire)

The first sefirot is Keter (crown) which is equated to 'will'. In Hebrew, the word for will also means desire.

The first thing that had to happen for a universe to appear is that it had to be willed; or, a desire arose. In retrospect, we say that God wanted to create a world. But already the words define what was as yet undefined - most simply, a will that resulted in some change from what was. Will is the origin of creativity.

Frankiel notes here (and there was an earlier mention) that this 'will' has been imagined as a kind of light hovering OVER the crown of the head - and this is the origin of the 'halo' we see in so much religious artwork. A crown, says Frankiel (here speaking of physical crowns, such as a king wears)

is a physical mataphor or symbol for a higher energy that...hovers above the head....On a spiritual level, the energy above the head is a kind of light that emanates from the soul.

[agricola]

There's more, but I want to move slowly through Part II, so I'm going to pause here in the middle of this section.

[FinallyFree]

This is more interesting to me than I thought it would be! I think I understand.
I have a Facebook friend who is into meditation and yoga, and I guess you would call it Indian mysticism. She posts a lot of sayings from famous yogis and gurus I had never heard of before, and it reminds me a lot of this stuff.