Tag: Learning Jewishly

“A little Torah is all anyone knows.”

One Letter (Alright, Two)

(If you’re not hot for stretchy, out-on-a-limb Jewish linguistic mysticism, best sit this one out. Otherwise, please enjoy.)

IT’S NO SECRET THAT JEWS love words. (After all, Torah begins with “God” speaking the world into being; if you need further convincing, check out almost any Jewish comedian.) Our tradition teaches that Torah contains no unintentional words nor letters – and that meaning can be extracted from it anywhere and everywhere you look. It’s all to play for, and we play hard.

Take, for example, the words “eved,” or “slave,” and “Ivri,” “Hebrew” – not the language, but a member of the tribe. Reading Fig. 1 and 2 from right to left, as one does in Hebrew, you’ll notice the third letter in each word looks very much alike: in eved, that letter is a dalet (D) and in Ivri it’s a reish (R). Another point is that the root word for Ivri is “eveir,” which means “to cross over.”

Fig. 1
Fig. 2

Now, stay with me here. It’s about to get weird.

Dalet is a 90-degree right angle, while reish is more of a sweeping curve. One way of understanding this difference may be that a slave is boxed in and constrained. A Hebrew, on the other hand, is a constraint-crosser: one who goes where the flow takes them in order to become more.

Mind you, this quality is not specific only to Jews, but to anyone who walks a way of self-transcendence. Jewish tradition teaches that anyone and everyone can practice growth – in skill sets, wisdom, spirituality, and character. But that osmotic, gut-level tradition is also one reason why there are so many Jewish doctors, scientists, philanthropists, Nobel Prize winners, and others devoted to improving the human condition.

And how exactly does one do that? See the last letter in Ivri? It’s a yod (Y), which symbolizes intuition and literally means “hand” – the appendage with which we effect change. Only good, hard, inspired and diligent work enables us to make a difference in this, the most interesting and problematic of all possible worlds.

Class dismissed.

Minute Mitzvah: ALL ONE ALL ONE OK OK!!!

Today’s Task: Know that “God” is One.

My dead psychic twin Sputnik, who rediscovered his natal Christian faith around the same time I came back to Judaism, was fond of saying, “Monotheism is not for wimps.” By that he meant that if you subscribe to the nondual one-Source-for-everything paradigm, you have to take the bad with the good: earthquakes and aurorae, wars and wonderment, convicted felons and patriots. In other words, if you believe that “God” is only responsible for the stuff you like, and is not to be found in the stuff you don’t, you might be spiritually hobbling yourself. Since the potential for every particle of existence emerged from the Big Bang, we are ALL connected; even to the people and things we despise. That can be a hard concept to swallow — but it can also be worth the chew.

Exercise: Flex those soul-jaws by trying to digest the idea that someone or something you find objectionable, or even loathsome, also partakes of the Divine. That doesn’t mean you have to condone or agree with them or it – an important distinction! – only that you acknowledge the connection. (Or, as Robert Anton Wilson writes, “Everyone has the Buddha-nature, but some poor bastards just don’t realize it yet.”)

Shock Absorber

THE MORNING OF NOVEMBER 6, 2024 gave me the biggest and most horrific shock of my sixty-two years.

I won’t go into why, because half the country already knows why, and those processing the same emotions could use fewer words rather than more.

And yet, I do have something to say.
Continue reading “Shock Absorber”

Torah, Nutshelled

(A recent Yom Kippur sermon.)

הִגִּ֥יד לְךָ֛ אָדָ֖ם מַה־טּ֑וֹב וּמָֽה־יְהֹוָ֞ה דּוֹרֵ֣שׁ מִמְּךָ֗ כִּ֣י אִם־עֲשׂ֤וֹת מִשְׁפָּט֙ וְאַ֣הֲבַת חֶ֔סֶד וְהַצְנֵ֥עַ לֶ֖כֶת עִם־אֱלֹהֶֽיךָ׃ – Micah 6:8

MANY SMART PEOPLE HAVE TRIED to distill the Torah and its 613 mitzvot – “commandments,” or “connections” – into something smaller and more digestible. When someone told the early first-century sage Hillel, “Teach me the entire Torah while I stand on one foot,” Hillel famously replied, “What is hateful to you, do not do to others. […] The rest is commentary. Now go study.” Put another way: “‘Don’t be a jerk.’ Everything else is explanation; now, go figure it out.”

The prophet Micah lived six hundred years before Hillel. He explained Torah thus: “You have been told what is good […] and what Adonai seeks from you: To do justice, love chesed, and walk humbly with your G?d.” All three instances of the word “you” or “your” are in the second-person singular. These instructions are aimed at the Jewish nation’s individual members – at you, and you, and you, and me.

So. Let’s take a closer look at what we’re getting into. Continue reading “Torah, Nutshelled”

Give It Away Now

THE TALMUD SAYS THAT ONE who teaches Torah to a child is as if one gave birth to that child.

What it also says is, “That’s what you’re supposed to do.”

As noted elsewhere, Torah is a great interest and passion of mine, even more so than my other passions and interests. But if I only study Torah for my own edification and increasing my personal knowledge base, it’s as if I never studied it at all. What earthly good or use is knowing anything if you don’t share it with others?

There’s an important Hebrew concept called “l’dor vador.” This phrase is mentioned twice in the daily prayer service and is sprinkled throughout our Bible and its related teachings. It’s usually translated as “generation to generation,” and means each generation teaches the next what it has learned, all the way from Abraham to the end of recorded history (please G?d we should live so long, especially these days). Torah even states this explicitly in Genesis 18:19, where G?d says, sotto voce, “For I have singled [Abraham] out, that he may instruct his children and his posterity to keep the way of יהוה by doing what is just and right.” If Abraham had kept his monotheistic ethics to himself, we wouldn’t be having this conversation.

A friend who served as a combat medic summed up his training thusly: “Learn one, do one, teach one.” It’s a nice organizing principle, whether in medicine, in Torah — or in life. Pass it on.

(Don’t) Be Like Moses

B”H, the following is scheduled to be delivered by me at today’s Yom Kippur service in Sonoma. Take from it what you will, or leave it be.

TO PARAPHRASE ANOTHER FAITH’S holiday greeting, “Teshuva [repentance, return] is the reason for the season.” What I want to tell you about is a rather embarrassing teshuva of my own.

First, let me take you back to an exciting day in our people’s history: the consecration of the Tabernacle, the portable wilderness tent containing the ark with the Ten Commandments, and where Moses spoke with G?d for the rest of the prophet’s life.

On that day, according to chapter 9 of Leviticus, a most wondrous thing happened: after the ritual offerings had been slaughtered and placed atop the altar, fire came forth from the Tabernacle and consumed them.

The people all shouted and fell on their faces – I mean, wouldn’t you? But their joy lasted only a moment.

In the very next verse, and for reasons that have been debated for millennia, Aaron’s sons Nadav and Avihu made an unauthorized incense offering. Fire then came forth from the Tabernacle – and consumed them.

Moses, perhaps moved by brotherly concern, tells Aaron that “This is what יהוה meant by saying: ‘Through those near to Me I show Myself holy and gain glory before all the people.’” In other words, “Somebody had to demonstrate how seriously we must take having the literal Presence of G?d in our midst – and how important it is to get things right.”

The Torah then tells us: “And Aaron was silent.” Continue reading “(Don’t) Be Like Moses”

365 Names: The Encounterable

THE ENCOUNTERABLE IS A NAME I invented about three minutes ago (as of this writing: 2112.12 @ 2150), but is meant to express one understanding of the Consciousness inherent in the universe. As written elsewhere, I do not “believe” in a God* that can be prayed to or beseeched, but rather One that can be experienced, either through unexpected spontaneity or by creating a patterned context for such an experience (through disciplined and deep meditation or contemplation, say). “Belief” doesn’t quite enter into the equation; no words can fully express the encounter’s undeniable and all-unifying immediacy. As Maimonides likes to say, “Those who know, know.” Continue reading “365 Names: The Encounterable”

L’Shana Tovah!

THE JEWISH LUNAR/SOLAR CALENDAR begins the New Year 5782 tonight at sundown. The classic understanding of that number reflects the years since the world’s creation, but many of us find that explanation somewhat problematic. On the other hand, humanity’s recorded history began, by definition, with the invention of writing nearly 6,000 years ago. And since we cannot easily separate and/or reconcile the worlds inside and outside our heads, isn’t that a difference of degree rather than of kind?

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