Two thoughts fell into my mind just before Purim and then I saw a connection between them.
1. Hester panim is an illusion.
2. I was reading about the Norman oath of vassalage and wondered
whether there is any parallel in Judaism. We do not exactly place
our hands in G-d's and swear to be His from this day forward of life
and limb and unto Him to be true and faithful... do we?
The later thought that connected them is:
'Hester panim is an illusion': this is the message of Purim.
And our oath of vassalage is - Pesach.
Showing posts with label G-d. Show all posts
Showing posts with label G-d. Show all posts
25 April 2013
Occupy Entropy II
There is no such thing as the present. (This is reflected in the way the present tense works in Hebrew.) Time swishes from the past to the future; you can reference the past, and you can reference the future, but you cannot point to any part of Time and say, "This is the present," because by the time you do, it is already in the past.
However, we have the ability to stop time from swishing by us. To make a free-will choice to do something good, is to do something eternal, as the Source of all good is eternal: to remove those moments from the passage of time.
Occupy entropy!
However, we have the ability to stop time from swishing by us. To make a free-will choice to do something good, is to do something eternal, as the Source of all good is eternal: to remove those moments from the passage of time.
Occupy entropy!
30 May 2012
Beyond Infinity's Threshold
(Dedicated in memory of מרדכי בן אליהו הכהן ע״ה)
Q: What is the reason that the Divine name “Sha-dai” is inscribed on the outside of a mezuzah scroll?
A: The Torah refers to G-d by a number of names. One ought to ask the more basic question: Why does G-d have so many names?
We cannot know the essence of G-d. As mere mortals, we cannot fathom His Infinity. However, we do experience the Almighty inasmuch as we are aware of His actions. The “names” of G-d function as labels for particular types of G-d’s interactions with the world
The Gaon of Vilna, in his commentary to the Book of Ruth (1:1), cites the teaching of our Sages that the name “Sha-dai” refers, in abbreviation, to “the One Who said, ‘Enough’” (“She-Amar Dai”). This name describes G-d inasmuch as He sets boundaries and limitations in the world, “laws” of nature, as it were. The Hebrew word “din,” meaning “law,” is based on the word “dai.” The laws of physics and the entire naturalistic system that guides our physical world emanate from this name.
Conversely, the four-letter Name, or Tetragrammaton, comprised of the letters “yud,” “heh,” “vav” and “heh,” which form the words “hayah” (“was”), “hoveh” (“is”), and “yihyeh” (will be), indicates G-d’s infinity and unlimited capacity, as One Who transcends even the bounds of eternity. G-d’s abundant will and capacity to give emanates from this name. This name appears within the sections of text inscribed on the inside of the mezuzah scroll.
Every human being has a dual capacity — that of the spirit and that of the body. One’s spiritual wealth derives from one’s relationship to G-d, through one’s fulfillment and study of the Torah. One’s physical wealth resides in one’s worldly assets and indulgences. One’s spiritual self is one’s “inner” being while one’s physical identity forms one’s “outer” being.
In elevating man above the animals, G-d’s plan calls for man to curtail his animal component, the body, and develop his G-dly component, the soul; he should limit his outer being and expand his inner being. Therefore, explains the Gaon, as a sign to mankind to follow this Divine directive, G-d commands that we install the mezuzah upon our doorways and gateways, the threshold between inside and outside. The inside of the mezuzah contains the four-letter Name, indicating our obligation to develop and expand our inner self in an unlimited fashion, forming as strong a bond to our Creator as possible. The outside of the mezuzah bears the name “Sha-dai,” reminding us to place limitations on our physical indulgences in order to elevate ourselves above the natural world. In combination, these two strategies lead to spiritual success and fulfillment of the human mission.
May we merit to internalize the message of the mezuzah’s design, crossing the threshold between outer and inner realms to realize the infinite potential within.
Q: What is the reason that the Divine name “Sha-dai” is inscribed on the outside of a mezuzah scroll?
A: The Torah refers to G-d by a number of names. One ought to ask the more basic question: Why does G-d have so many names?
We cannot know the essence of G-d. As mere mortals, we cannot fathom His Infinity. However, we do experience the Almighty inasmuch as we are aware of His actions. The “names” of G-d function as labels for particular types of G-d’s interactions with the world
The Gaon of Vilna, in his commentary to the Book of Ruth (1:1), cites the teaching of our Sages that the name “Sha-dai” refers, in abbreviation, to “the One Who said, ‘Enough’” (“She-Amar Dai”). This name describes G-d inasmuch as He sets boundaries and limitations in the world, “laws” of nature, as it were. The Hebrew word “din,” meaning “law,” is based on the word “dai.” The laws of physics and the entire naturalistic system that guides our physical world emanate from this name.
Conversely, the four-letter Name, or Tetragrammaton, comprised of the letters “yud,” “heh,” “vav” and “heh,” which form the words “hayah” (“was”), “hoveh” (“is”), and “yihyeh” (will be), indicates G-d’s infinity and unlimited capacity, as One Who transcends even the bounds of eternity. G-d’s abundant will and capacity to give emanates from this name. This name appears within the sections of text inscribed on the inside of the mezuzah scroll.
Every human being has a dual capacity — that of the spirit and that of the body. One’s spiritual wealth derives from one’s relationship to G-d, through one’s fulfillment and study of the Torah. One’s physical wealth resides in one’s worldly assets and indulgences. One’s spiritual self is one’s “inner” being while one’s physical identity forms one’s “outer” being.
In elevating man above the animals, G-d’s plan calls for man to curtail his animal component, the body, and develop his G-dly component, the soul; he should limit his outer being and expand his inner being. Therefore, explains the Gaon, as a sign to mankind to follow this Divine directive, G-d commands that we install the mezuzah upon our doorways and gateways, the threshold between inside and outside. The inside of the mezuzah contains the four-letter Name, indicating our obligation to develop and expand our inner self in an unlimited fashion, forming as strong a bond to our Creator as possible. The outside of the mezuzah bears the name “Sha-dai,” reminding us to place limitations on our physical indulgences in order to elevate ourselves above the natural world. In combination, these two strategies lead to spiritual success and fulfillment of the human mission.
May we merit to internalize the message of the mezuzah’s design, crossing the threshold between outer and inner realms to realize the infinite potential within.
16 January 2012
G-d
Once you have got past my hang-up about using a hyphen instead of an o, if I say "G-d", do you picture an old man with a long white beard, slinging thunderbolts?
That is not the Jewish idea of G-d.
Don't look so disappointed.
I once heard a rav of my acquaintance speak of "the Eternal".
That gives a better idea of the Jewish idea of the Eternal than the word "G-d" does.
Once you say "G-d", people think you are talking about the subject of Christian radio shows, and then it is all over.
Most Jews I know do not talk about "G-d" except when they are trying to translate themselves for people who don't speak Hebrew. In Torah texts, the Eternal goes by many different names -- names with the emphasis on love, on justice, on our relationship, on our responsibilities, "Ancient One", "the Place".
For the record -- all phrased in the negative since the precise identity of the Eternal is beyond what our minds can handle - G-d, in the Jewish concept, is not a person, male, female, narrow-minded, Christian, physical, Zeus, Iluvatar, hydrogen, strings, trees, machinery, outer space, light, out-to-get-you, Hallmarky, evil, or a fusspot.
That is not the Jewish idea of G-d.
Don't look so disappointed.
I once heard a rav of my acquaintance speak of "the Eternal".
That gives a better idea of the Jewish idea of the Eternal than the word "G-d" does.
Once you say "G-d", people think you are talking about the subject of Christian radio shows, and then it is all over.
Most Jews I know do not talk about "G-d" except when they are trying to translate themselves for people who don't speak Hebrew. In Torah texts, the Eternal goes by many different names -- names with the emphasis on love, on justice, on our relationship, on our responsibilities, "Ancient One", "the Place".
For the record -- all phrased in the negative since the precise identity of the Eternal is beyond what our minds can handle - G-d, in the Jewish concept, is not a person, male, female, narrow-minded, Christian, physical, Zeus, Iluvatar, hydrogen, strings, trees, machinery, outer space, light, out-to-get-you, Hallmarky, evil, or a fusspot.
17 November 2011
Frogs and Spoons and Orthodox Jews
I do not want to write a blog. I think it is demeaning for an adult to spout the details of her everyday life to an invisible audience of millions of strangers.
But, I sometimes suspect that there is no one addressing the general public to make the point that "Orthodox" Judaism is
1. not necessarily urban, but organic, green, skookum, alive, warm, familial, and comfy
2. not small-minded, but deep and profound
3. not Establishment, but personal
...in sum, poetic.
4. unlike any other "organized religion" you've ever heard of.
It is a bit contradictory to create a blog to make this point, because the medium itself is inherently impersonal - I do not believe that blogs have the power to change their readers in the same way as books, let alone conversation with real people. If you have a choice, and if you do not find it too daunting, stop reading here and go to http://www.shabbat.com/ and sign up to meet real people.
Otherwise, keep reading, because you probably will not find any other Orthodox women spouting the details of their everyday lives to millions of strangers.
I have asked several people to contribute to the blog - so there will be many different voices behind the word "I".
The decision to try writing a blog came when I read a newspaper article interviewing an Orthodox rav. He said something about how we should all do what G-d wants us to.
An observant Jew reading this paper will see what the rav said, and understand that although the thought was not expressed poetically, there are mountains and rivers under that idea, and births and deaths, and frogs and spoons, and nostalgia and parties, and if you just add water to those words and stir, they will burst into flame like potassium.
The average person reading this particular paper sees sees the word "G-d" and turns the page. Next.
Too bad. Someone has to demonstrate that Torah is poetic.
Stay tuned.
But, I sometimes suspect that there is no one addressing the general public to make the point that "Orthodox" Judaism is
1. not necessarily urban, but organic, green, skookum, alive, warm, familial, and comfy
2. not small-minded, but deep and profound
3. not Establishment, but personal
...in sum, poetic.
4. unlike any other "organized religion" you've ever heard of.
It is a bit contradictory to create a blog to make this point, because the medium itself is inherently impersonal - I do not believe that blogs have the power to change their readers in the same way as books, let alone conversation with real people. If you have a choice, and if you do not find it too daunting, stop reading here and go to http://www.shabbat.com/ and sign up to meet real people.
Otherwise, keep reading, because you probably will not find any other Orthodox women spouting the details of their everyday lives to millions of strangers.
I have asked several people to contribute to the blog - so there will be many different voices behind the word "I".
The decision to try writing a blog came when I read a newspaper article interviewing an Orthodox rav. He said something about how we should all do what G-d wants us to.
An observant Jew reading this paper will see what the rav said, and understand that although the thought was not expressed poetically, there are mountains and rivers under that idea, and births and deaths, and frogs and spoons, and nostalgia and parties, and if you just add water to those words and stir, they will burst into flame like potassium.
The average person reading this particular paper sees sees the word "G-d" and turns the page. Next.
Too bad. Someone has to demonstrate that Torah is poetic.
Stay tuned.
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