BECOME A CHANNEL OF GOD’S HEALING ENERGY USING THE NAME OF GOD YAH

By Hebrew Seminary President Rabbi Dr. Douglas Goldhamer

1. Go to your mi’at meekdash (small holy place) and sit on a comfortable chair with your back in the upright position, and your feet planted firmly on the floor. Wear comfortable clothing and loosen up your tie or belt.

2. Breathe in deeply and gently through your nostrils and as you breath in count silently 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. (This is the numerical equivalent of Yod) Without holding your breath between inhaling and exhaling, exhale through your nostrils silently, counting 1, 2, 3, 4, 5. (The exhaling should take half as long as the inhaling.)

3. When you inhale, or exhale, you must maintain the internal dynamic that you are breathing in the Life Force of God, and that your breath and His breath are becoming One. You must recognize within the depths of your soul that you are becoming one with the Holy Spirit, Ruach HaKodesh.

4. As you breath in through your nostrils, your vision should not be God‘s breath coming in through your nostrils, but you should visualize with your koach dimyon (imagination) that God‘s Breath or Energy is filling your head area. And, as you breathe out, through your nostrils, your vision should not be God‘s Breath leaving your nostrils, but God‘s Breath or Energy flowing from your head into your heart and through your heart into the world.

5. Repeat this cycle five times.

When we breathe in God‘s Ruach, with kavvanah, we create Ruach HaKodesh; that is, we become One with the Holy Spirit.

Copyright © 2015 by Douglas Goldhamer and Peggy Bagley

Shiviti Adonai L’negdi Tamid Meditation

שִׁוִּ֬יתִי יְהוָ֣ה לְנֶגְדִּ֣י תָמִ֑יד

Shiviti Yod Hey Vav Hey L’negdi Tamid

“I place  יהוה  Y H V H before me always.”   (Psalms 16:8)

שִׁוִּ֬יתִי אֲדֹנָי לְנֶגְדִּ֣י תָמִ֑יד

Shiviti Adonai L’negdi Tamid

“I place Adonai before me always.”

1. Close your eyes and focus your attention on your breathing, concentrating as you breathe in and out for a minute or two.

2. Recite the verse¸ “Shiviti Adonai L’negdi Tamid, I place Aleph, Dalet, Nun, Yud before me always.”

Feel, say and know, “I activate the Shekhinah (the feminine presence of God) within me always.”

3.  First, you focus on the crown of your head. Try to feel a slight vibration and light pressure.  Then you say, “Shiviti Adonai….(“I activate Adonai (Feminine Presence) within me always.”) Then see the light increase greatly on your crown and feel increased vibration on the crown of your head.  Visualize Adonai in green on the crown of your head.

4.  Feel your right forehead vibrating slightly and visualize a pale light over the right forehead.  Repeat “Shiviti Adonai….”(“I activate Adonai…)” and see your forehead and the right side of your face now covered with a strong light .  Feel the whole right side of the face and forehead vibrating strongly.  See Adonai written in green characters on your right forehead.

5.  Repeat the same for the left forehead….

6.  Now look at your right shoulder. Feel it vibrating slowly; see it covered in pale light. Put your arms straight out. Recite “Shiviti Adonai…” Feel your right arm vibrating noticeably. See your whole right arm covered in light.  See Adonai written in green characters on your right shoulder.

7. Repeat the same for the left shoulder/arm.

8.  Now feel your solar plexus vibrating slowly, see it covered in pale light.  Recite “Shiviti Adonai….”  Feel your whole chest area now filled with a strong light, and vibrating strongly.  See Adonai written in green characters on your solar plexus.

9.  Now feel your right hip vibrating slowly and visualize a pale light over the right hip. Repeat “Shiviti Adonai….” See your right hip and right leg now covered with a strong light and vibrating strongly. See Adonai written in green characters on your right hip.

10.  Do the same for the left hip/leg.

11.  Focus on your lower abdomen.  Feel your lower abdomen vibrating slowly and visualize a pale light over the lower abdomen.  Repeat “Shiviti Adonai…” See your lower abdomen now covered with a strong light and vibrating strongly. See Adonai written in green characters on your lower abdomen.

12.  Now feel your feet vibrating slowly, and covered in a pale light.  Repeat “Shiviti Adonai…” See your feet now covered with a strong light and vibrating strongly.  See Adonai written in green characters across your feet.

13. Feel and know that the purpose of this meditation is to liberate Adonai/Shekhinah from Her exile and one way in which we do this is to visualize Her on our different energy centers, the Sefirot. When we do this each sefirah vibrates communicating to the sefirot above, below and next to it.

14. Recite and visualize the verse in the two permutations below¸

Shiviti אדני L’negdi Tamid, I place Adonai, אדני [in green letters] before me always.”

&  “Shiviti Yod Hey Vav Hey, יהוה,  L’negdi Tamid”, שִׁוִּ֬יתִי יְהוָ֣ה לְנֶגְדִּ֣י תָמִ֑יד,  

“I place  יהוה  Y H V H [in purple letters] before me always.”

15. Recognize that Adonai, the feminine presence of God and Y-H-V-H, the masculine presence of God, are identical. Adonai, the Shekhinah resides within us. We visualized אדני Adonai written externally on our energy centers. She is waiting to be joined by יהוה  Y H V H.

When they are joined, the feminine presence of God is completely liberated. When Adonai (in green) and Y H V H (in purple) are joined together we help complete God, Hashem shleimut. This complete God, made up of feminine and masculine qualities, vibrates powerfully inspiring each of us to be more healthy, more strong, more happy and like God, more complete.

16. Move through the sefirotic energy centers as above (#3) and visualize יאהדונהי YAHDVNHY in Hebrew, alternating purple and green as appropriate, knowing that you are becoming more healthy, strong, happy and complete.

Mindfulness, Kavvanah, and Meditative Focus: Three Roads to Prayer and Daily Living

Sunday, June 30, 2019
2:00 – 3:30 pm
at Hebrew Seminary

How do mindfulness, kavvanah (intention), and meditative focus work together to enhance and strengthen prayer? As we pray, how do these three techniques work together to bring us closer to God?

Living and serving God with kavvanah was routinely emphasized by the ancient rabbis. It continues to be embraced by contemporary rabbis as a way to become closer to God. Moreover, God embraces kavvanah to become closer to each of us as we pray and meditate.

These three powerful instruments are unique, yet at the same time are very similar. We will examine how these techniques can bring us closer to God in prayer and in our everyday lives.

Live life in the Divine present.  Join Hebrew Seminary President Rabbi Dr. Douglas Goldhamer, Rabbi Dr. Roberta Glick and rabbinical candidate Alison Brown on June 30th to inspire your practice and your life.

Hebrew Seminary
A RABBINICAL SCHOOL FOR DEAF & HEARING
4435 W. Oakton, Skokie, IL 60076

For more information 847-679-4113
info@hebrewseminary.org

A Kavannah of Hanukkah

by Student Rabbi Roberta Glick

There are 2 themes: gratitude and tsheuvah that I want to talk about today with regards to Hanukkah. Hopefully something old and something new for everyone.

We sometimes think of Hanukkah as a “minor” holiday, maybe celebrated to balance against another big holiday in December. And we know Hanukkah is about a war that the Jews won against the Greeks, against assimilation. We rededicated the temple, and the oil for the menorah was only enough for 1 day but lasted 8 days. A miracle! That’s what the rabbis want to stress: the miracle of the light; not the fight.

Hanukkah is not discussed in the Torah. Rather, it’s in the Talmud, our oral law (tractate Shabbat) in a discussion about animal sacrifices. In ancient times, animal sacrifices were numerous and a great variety of types were offered each day but decreasing in number each day. This led to a discussion by the two famous Rabbis in the Talmud and their schools: How to light the Hanukkah candles.

Beit Shammai (who was stricter) said: Just like Sukkot sacrifices, we start with many and go down in number each night, from 8 to one. Good reasoning but Beit Hillel (who was a bit more humble and inclusive, but by no means pluralistic,) said NO. We do it differently. We start with one candle and we INCREASE the number of candles lit each night. And thus we do it as per Beit Hillel. Because Hanukkah is about increasing Light in the world, we increase holiness in the world, not decrease.  מעלין בקודש, ואין מורידין

Hanukkah comes at the darkest time of the year. There are holidays in other faiths in December that also point to bringing light into a dark world. For example, the Indian holiday Diwali, the Christian holidays of solstice and advent, the African holiday of Kawanza, the Muslim holiday of Mawlid un Nabi (birthday of Muhammed).  For Jews, “the light of the Lord is my soul.” The prophet Isaiah says that our job as Jews is to be a “light unto nations”, to bring the moral and ethical teachings of teachings of Torah to the entire world. Light is holiness.  Light is G-d. Light is Torah. Light is soul.

Another place where the Talmud talks about Hanukkah is in reference to the type of candles or oil we use on Hanukkah versus Shabbat, and how they are used on these days. Shabbat is about separation, distinction. We stop the work we do all week and rest.  Heschl describes it as a cathedral in time, not space. It’s a taste of the time of our future redemption, when all is perfect, and nothing needs to be fixed or created. Special preparations are required for Shabbat. Some people go to the mikveh for ritual purification. And only special candles designated just for Shabbat can be used. Once you light them, no other work can be done, and the light of the candles can be used for reading or studying; utilitarian value. Prepared and special for Shabbat.

In contrast, any oil or candles can be used for the Hanukkah menorah; clean dirty, broken, whole, special or not, and not much preparation is necessary.  It’s a “come as you are” party. And once you light them, the mitzvah of Hanukkah is to gaze upon their beauty, their holiness, their light, and not use them for anything else. The Hasidic masters describe the candles as a metaphor for us, for our lives.  Whether we are broken, common, rich, pure, impure; and whether you are prepared or not ready to be holy, you can come and participate and be included in the mitzvah. All types of people, all types of candles and oil. We enter from the place where you are, and each of us may enter from a different place in our lives. But we can all make the leap, or step. We can all participate in bringing holiness into the world, and light into the darkness.

The Hasidic masters were concerned that it is not enough to just do the mitzvah and just follow the law mindlessly. Rather, they were concerned with our internal experience, our religious consciousness, and even the mystical experience: being aware that you are in the Divine Presence when we participate in a mitzvah.  We may say this is Kavanah, the intention, also mean “arrow or direction” we are aiming, and many of us call this mindfulness.  And just as we bring the light into the darkness of the physical world, the Hasidic masters, and in particular Sfat Emet, taught that as we gaze at the candle, we should deeply “look” for a long time, 5 or even 30 minutes, and see how the flame changes, and is constantly moving. Again, like our lives. Perhaps some of you were like me and liked to look at fireplace fires or campfires for a long time like this. The Hasidic masters teach that as we gaze at the candles we need to look “deeply.” It is important to “see” what is not visible to the eye, as well. We need to look deep inside ourselves, and shed light on our own dark spaces, our shortcomings, our resentments, our neediness, our excessive wanting or grasping for materialism, our turning away from the beggar or homeless or sick or elderly, our lashon hora or yetzer hara.  We can shed light on these internal dark spaces, and do t’shuvah. Sfat Emet says that within each of us is an inner point, and inner spark, and we can infuse this point into the entire soul of a person by being joyous through Hallel (praise) and Hodaah (thanksgiving), meriting to be included in the community of Israel.

Rabbi Nachman of Breslov says that choshek, darkness, is forgetting; turning away. Light is “seeing”, remembering, memory, the secret, the hidden good, and bringing it forth. Only with the “heart” can one see what is right. Think about how we “see”, how we “look”, for this determines how we “relate” to one another. So as we shed light on our own dark internal spaces, in our lives, in our hearts we can try to bring more light into ourselves, more loving kindness, more generosity, more shalom, more joy, more gratitude into our own hearts, into our own consciousness, and as we open our hearts we can bring these attributes, the attributes of G-d, into the world: “be a light unto nations”.

A final sharing about Hanukkah from my Zohar class.  The Zohar is a beautiful mystical book holding deep wisdom, secrets and meanings to the Torah and everything else.  I see it as a poetic look at life and Torah. For me, poetry is like an impressionistic painting; you get a few evocative words and images, and you fill in the rest, creating an experience. What I learned from my wonderful Zohar teacher, Rachmiel Drizin, is that Hanukkah is really a holiday of gratitude and t’shuvah. On each of the 8 days we are supposed to recite the complete Hallel, songs of praise and thankfulness. And each of the 8 days of Hanukkah are associated with a particular Sefirot, from Kabbalah. These are representations of the attributes of G-d superimposed on man. We are a microcosm of G-d in that we are made in G-d’s image. These Sefirot, middot, attributes include wisdom, loving kindness, truth, balance, beauty, etc. On each day of Hanukkah, we are supposed to instill a sense of gratitude through recitation of Hallel and focus on one of the attributes of G-d, and try to emulate it that day, to practice it in your life, and repair the brokenness. Hanukkah is considered the last chance to get in your “high holiday” T’shuvah, to renew the vows you made on Yom Kippur, about improving your life this year: physically, intellectually, spiritually, with yourself and others, with Chesed and generosity and compassion.  It’s like the “new year resolutions” some of us make.

Here is a really nice conversation piece from Orot. The theme is “The lights we need”. On this Hanukkah, which types of light do we need? Which light do YOU want to bring into your family or the world. Finish this sentence: “Tonight we will consider the light of…”Courage, stillness, comfort, joy, growth”. In closing, may you be blessed with the light of Chesed and compassion in your lives. May you be blessed with eight days of internal light and repair, fixing chaos in your life, and illuminating the dark days of winter and increase light in the world.

Meditation: From the priestly blessing: May G-d shine Divine Light upon you and be loving to you: A Prayer of luminous light and Love to you. Think of a time when you were luminous or you were loved.

Shalom.

Toldot & Thanksgiving

by Alison C. Brown, Executive Director

Fear not, while it currently feels as though some of our world leaders have purposefully severed our ancestral roots, I suspect every generation feels that way.

Parashah Toldot is a Jewish narrative about our ancestral roots and serves as another installment in the guide to being fully human. Together with the many Jewish texts redacted and commented upon over the millennia, there is no misconstruing the values that bind us.

Our ancestors live within us. We connect with and build upon the consciousness of previous generations. To borrow an image from science, we need only connect to the stardust of which we are all made. Rabbi Levi Yitzchak of Berditchev taught a general principle that wherever we go, we go to our roots. Pull the camera out to include contemporary times: we may move or change jobs, but our roots accompany us. To access our roots for decision making we need b’hirut hasaichel, clarity of reason. Through prayer, meditation and mindfully being in the present moment we experience an unchanging awareness and clarity of reason that is divine. We can practice and learn to experience rehovot, spaciousness. Rabbi Shefa Gold writes that, “The well of our ancestors becomes a fountain connecting the dark depths of our human story with the wide skies of awareness.”

Not to get off topic, but the Buddhists are right, life is suffering. The human story includes dark depths. Some of them stem from severed roots. We find our way back through the breath and faith. In Psalms 150, verse 6, our ancestors teach, “Let all that breathes praise the Lord. Hallelujah.” Rabbi Douglas Goldhamer adds, “The action of breathing in and breathing out indicates the continuous Presence of God in our life.” In the Jewish narrative darkness is balanced by the light. Hallelujah!

In the ancestral narrative of Toldot, “Isaac’s servants dug in the valley and found there a well of living water.” The well symbolizes, Rabbi Norman Lamm suggests, “the great well of personality and being that beckons us to access what we might learn from its depths.” My well of being is sometimes muddy. I feel weighed down by tons of earth. I have so many things I want to do and need to do. When I move the stone to access the living waters I am distracted by thoughts of list-making and judgement. To escape this suffering of my own making, I must begin my day practicing rehovot, spaciousness. A well of clear living waters can later reveal b’hirut hasaichel if we make time to intentionally be in the present. In the flowing, the breath and the stardust we coexist with our ancestors and the divine.

Our ancestral roots offer fundamental beliefs to guide our behavior. Judaism also invites us to question these beliefs. “Commitment is healthiest when it is not without doubt, but in spite of doubt”, wrote renowned therapist Dr. Rollo May. “To every thesis there is an antithesis, and to this there is a synthesis. Truth is thus a never-dying process.” When we live or legislate with severed roots, truth dies. James Joyce wrote, “Welcome, O life! I go to encounter for the millionth time the reality of experience and to forge in the smithy of my soul the uncreated conscience of my race.” In my interpretation, consciousness is forever evolving within each of us and the smithy of my soul coexists with my ancestors and the Divine. Welcome, O life!

In 2017, we encounter the ancestors of Toldot just before Thanksgiving. This American holiday makes me think of the Amidah. During the Amidah, we bow before and after Avot, the blessing of the Patriarchs, and before and after the berachah of Hoda’ah, a prayer of thanksgiving to God. Rav Kook wrote that bowing our head, “signals an attitude of deference and humility.” In bowing, as in breathing, we acknowledge and give thanks to God and our ancestors.

And let us together pray privately:

Talmud Berakhot 17a

By Lawrence Kushner (translator)

May you live to see your world fulfilled,
May your destiny be for worlds still to come,
And may you trust in generations past and yet
to be.
May your heart be filled with intuition
and your words be filled with insight.
May songs of praise ever be upon your tongue
and your vision be on a straight path before you.
May your eyes shine with the light of holy words
and your face reflect the brightness of the heavens.
May your lips speak wisdom
and your fulfillment be in righteousness
even as you ever yearn to hear the words
of the Holy Ancient One of Old.

Elul – An Interview With Rabbi Dr. Douglas Goldhamer

Rabbi Goldhamer can you teach us more about the month of Elul? You have referred to this month as the most powerfully charged spiritual month of the Hebrew calendar.

Elul began on August 23rd this year. The Mishnah B’rura (a “clear” or simple version of the Jewish law book Shulchan Aruck) states that Song of Songs 6:3 is, according to the Rabbis, the most important text to meditate upon in the month of Elul. The first letter of the first four words of this verse spell Elul:

Ani l’dodi v’dodi lialeph-lamed-vuv- lamed

“I am connected to my beloved and my beloved is connected to me.” Elul is the time to nurture this closeness with God so that with faith and love we can immerse ourselves in the Days of Awe.

We can make our own meditation out of this verse. Visualize the letters of Elul aleph-lamed-vuv- lamed, with intention. The Rabbis were inspired by biblical verses in this way and originated their own meditations.

By pointing out the Song of Songs acronym, both the Shulchan Aruck and Mishnah B’rura, teach us that all of our thoughts should be directed to God during the month of Elul. Elul has more theological power than any other month. This is a good time to focus on healing prayers for your family, on what you need to pursue your goals and on what you need to become the better person you wish to be. When you say the silent prayers on Yom Kippur remind God of the prayers you said during Elul – this request is the “closer.”

In your most recent book, Healing With God’s Love, you included a chart that listed the tetragrammaton YHVH permutation for each month. You noted that, “If I am saying a prayer in the month of Elul, for example, I first recite the prayer as written, and then repeat the prayer, this time visualizing the appropriate Hebrew permutation of YHVH for Elul, HHVY, י ו ה ה when I say the word Adonai and so on.”

This is one of the strongest ways to connect with God. The Hebrew letters are not symbols. When you visualize the tetragrammaton and the corresponding permutations you are seeing the face of God. Permutations are like the different faces of us throughout the day, just as our face changes, God’s face changes. When we do the permutation for Elul we are connecting with God face to face.

You also wrote, “We need to turn from preoccupation with the self to an embracing of the Whole. We need to be aware that we are all connected not only to one another, but to God. We need to be aware of our own Divinity.” How might we do this during the soul searching month of Elul?

Today we seem to see everything as separate, for example, some identify as white supremacists and some as neo-Nazis. We separate ourselves, just as others separate from us.  We see good people separating themselves from their neighbors. Some parents say, don’t play with the neighbors two houses to the left of us but, to the right of us are children of a professor and you should play with them. It is made very clear in our Hebrew books that you are who you hate. When parents teach separation, their children grow to dislike their neighbors and you are that neighbor! Rabbi Akiva said, why do we love our neighbor as our self, because we are our neighbor. We are not only one with God but we are one with our neighbors.

In the news today we are “good” and “you” are bad.  We can’t live life that way. We are One with everyone — with God and with the angels. We are not separate.

The commentary to every Biblical text that references hate or separation is “We are One” and “you are who you hate.” Sefer Sha’arei Kedushah, The Gates of Holiness by Rabbi Chaim Vital, says this throughout the text.

There is one Whole in the world and when we recognize that, there will be no war. It takes time to get there and we may not feel we are One with everyone. Intellectually I know I am one with the Palestinians and the neo-Nazis but it takes time, practice and meditation to feel we are One.

This is what all the Kabbalistic texts teach us. When God created the world He created a Whole but he embraced separation — He made the heavens and earth, day and night. God recognized it would be easier for people to live with separations. How could Adam say ‘I am like Eve’ when she looks so different from him? The same with day and night, they look so different.  That’s why we study the commentaries and Kabbalistic texts. They take the Torah and the Talmud and show how we can go from the world of separation to the world of Whole — It takes meditation and study. We have to work toward Wholeness, it doesn’t come automatically. I know it is hard. It takes practice.

We human beings graduate from separation to Wholeness through meditation. Think on “you are who you hate.” For Elul, meditate on it.

Summer Movies and Prophecy

After not seeing any movies all spring, my husband and I have been to four movies in as many weeks. What a treat! Tucked within the barrage of predominately action, adventure and horror previews is a trailer for Al Gore’s “An Inconvenient Truth” sequel. While he would eschew the comparison, I thought of former Vice President Gore’s perseverance when I read this week’s Haftarah from Jeremiah. The prophet Jeremiah warned and prophesized that riches and power have no real value. He reminded the people that God, “brought you into a land of plentiful fields, to eat its fruit and goodness; but when you entered, you defiled My land, and made my heritage abhorrent….” (Jeremiah 2:7)

You know where I am going with this. I could say nonjudgmentally and with compassion that it is right to make money through whatever means you have the opportunity to do so. At the same time, I could compassionately say it is also right to resist your local government agency’s inclination to sell public land to a developer. But this reminds me of philosopher Ken Wilber’s discussion about “idiot compassion.” This sounds harsh I know and it certainly is right and important to listen to both sides of a disagreement. In Jeremiah’s time the opposing positions were God’s ways vs. idolatry. In our time the positions are enabling (through ordinances, legislation and executive order) individuals to make money at the expense of our natural resources vs. an economy driven by environmental sustainability. It is not compassionate, and therefore not right, to dump toxic particulates into our drinking water.

The people did not listen to Jeremiah. Both Jerusalem and Solomon’s Temple were destroyed. Our Torah offers paths to redemption we might be mindful of today. The law of Bal Tashhit, when taking a city in times of war you may eat from, but not destroy, trees. This Jewish law illustrates that the world has social utility. The world feeds, clothes and shelters us. The world does not exist for private gain, the world is held in common for all of us. “The pious will not suffer the loss of a single seed in the world, whereas the wicked rejoice at the destruction of the world,” (Sefer Ha-hinnukh, The Book of Education.)

Rabbi Samson Raphael Hirsch commenting on Leviticus 25:34 writes: “Precisely because it [the city with its open spaces] has been given to them for all the generations, no generation is permitted to change it as it sees fit. The present generation is not the sole ruler over it, but the future generations are equal in their rights, and each is required to bequeath it to future generations in the same state in which they received it.”

We are slaves to “top-down” influences as neuropsychiatrist as Dan Siegel explains, “that is to say we have a sensation but the response is set up by earlier experience and embedded beliefs about right and wrong, good and bad.  These top-down influences have had huge survival value in our evolutionary history in that they enable the brain to make rapid assessments and carry out efficient information processing to then initiate behaviors that enable the organism to survive.” Siegel refers here to foraging for food and evading predators. The times we experience today are culturally driven and contemporary culture dictates top-down that we buy into the consumer culture and not to worry that very few are really benefiting from the wanton destruction to our environment.

Last night we had 5-7 inches of rain in many of Lake County’s suburban towns. People were stranded inside and outside their homes and it continued to rain all day today. Ask your insurance agent if their pricing has factored in climate science findings. They do, and this industry is all about risk assessment and capital accumulation. Capital accumulation and honoring the environment are not mutually exclusive.

Einstein wrote, “A human being is part of the whole, called by us ‘Universe,’ a part limited in time and space. He experiences himself, his thoughts and feelings, as something separate from the rest – a kind of optical delusion of consciousness…. Our task must be to free ourselves from this prison by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty.”

Let me leave you with a chant from Rabbi Shefa Gold that will remind you, “As we delight in the garden of this moment, let us attune to the Source of its vitality and beauty.”

V’nahar yotzei mei’Eden, l’hashkot et hagan.

A river comes forth from Eden to water the garden. (Genesis 2:10)

Balance the Energy of Divinity & Humanity

By Rabbi Dr. Douglas Goldhamer

Alef Meditation #2

SO THAT WE ARE A CHANNEL THROUGH WHICH THE ENERGY OF DIVINITY AND HUMANITY FLOW IN BALANCE.

  1. As with all meditative exercises, it is important to do your meditations in a room where you have created your ―Small Sanctuary,‖ your miat meek-dash. It‘s also important that you do this meditation with kavvanah , knowing that God is all around you.
  2. Sit in a relaxed, comfortable upright chair with both of your feet planted firmly on the floor.
  3. Sit relaxed, breathing slowly in and out with your eyes closed. Be conscious of your breathing.
  4. Look at the letter Alef . See how it is composed and made up of a vertical Vav and two Yods, an upper Yod and a lower Yod.
  5. Look at the letter Alef on your page. Study it. With your eyes closed, imagine the letter Alef much larger than on the page. It encompasses the complete room. The Alef is made of two colors—purple and green, the colors of the healing angel Rafael. The vertical Vav is purple, the two Yods are green.
  6. Visualize the purple and green Alef – it‘s huge and encompasses the whole room.
  7. Look at the lower Yod. Visualize it. It is our physical world. Receive it. Walk into it—don‘t be afraid. It is filled with green energy. Receive its energy. This is the energy of Nefesh Behamit, Lower Reality, or our world, our universe, our physical universe, the green earth and the seas and the sky, all the stars and the galaxies. As you receive the energy of the Lower World, our world, know that there are spiritual worlds that correspond to our physical world. The worlds of Yetzirah and Briah. These are the worlds of Angels and souls. Receive the energy of these worlds into your soul also. Perhaps you can see the healing angel Rafael here with his green and purple wings. Stay in this lower world Yod. Receive the vibrations of our universe, physical and spiritual, within your soul.
  8. Now visualize the Vav that separates the Lower Worlds and the world of God. This is like a veil that separates our consciousness from God consciousness. Receive its energy. Visualize its purple energy. This is the energy of TIFERET, the energy of Balance, balancing the energy of the Lower Worlds with the energy of the Upper Worlds.
  9. Now, float up into the upper Yod, Higher Reality. Visualize it and receive it. Receive the energy of Nefesh Elohit,the Celestial World of God, the world of Atzilut. Dissolve your ―I‖ into the ―Greater I.‖ Become one with the One. Feel completely connected with the One. Feel the consciousness of the Higher Yod. Feel your consciousness attach to the Higher Consciousness. The energy of the Lower Worlds and the energy of the Higher Worlds share the same color green, because both are really one. Enjoy feeling connected with the ONE. Completely receive the energy of the Upper World of Atzilut. This is the world of God Consciousness.
  10. When you are ready, float down into the Vav. Enjoy receiving the healing Purple energy of Vav, and when you are ready again, float down into the lower Yod. See its green color. Know that even though you are in the Lower Yod, you are part of the Upper Yod.
  11. When you leave the Lower Yod, and you step back, you will see the whole Alef. The only true reality—look at the Alef. Meditate on it with its purple Vav and two green Yods; know that the Alef is an expression of God‘s Unity and God‘s balance within you. As you look at the Alef, meditate on the oneness of the spiritual and the physical and know that your consciousness and God consciousness are One. As you visualize the Alef from the outside with its diagonal purple Vav and two green Yods, know and intuit and feel that your Upper Reality and your Lower Reality are in balance. Remember a healthy person is a person whose sense of Divinity and sense of Humanity are in balance. When God breathed the breath of life into us, we became both human and Divine at the same time. The Alef represents this dichotomy within us, just as Dr. Dresher‘s gertel reminds him that the human being is a channel that unites and separates heaven and earth. The Alef reminds us that every one of us is a channel through which the energy of Divinity and humanity flow in balance.

 

Korach’s and the Country’s Accounting

Korach, Numbers 16:01-18:32

In contemporary commentary, Korach is sometimes described as a demagogue. Just as often, Talmud Brachot 58a is quoted: “Just as the faces of people do not exactly resemble one another, so too their opinions do not exactly resemble one another.” In our time, just about everyone, leaders on both sides of the aisle included, can be accused of responding with demagoguery. In our time, Brachot 58a can serve as a mantra to remind us that we do perhaps live in only one of multiple universes, i.e. the world does not revolve around us. Life includes infinite possibilities, an opinion that I endlessly repeat. Possibility is my working definition of God too. This definition excludes nothing and is itself nothing – Ayn Sof, the One without End.

Yet, just because all is possible doesn’t mean we don’t need to do heshbon ha-nefesh, an accounting of the soul. All of the characters of our parsha this week surely weighed and measured their motives, at least after they responded if not before. Acting from possibility also allows us to, after an accounting of the soul, to apologize and try to make right our careless words and actions. “To me they’re not even people,” illustrates the level of political discourse and conflict in America’s book of life today.

Another useful mantra comes from Nachmanides, “Get into the habit of always speaking calmly to everyone. This will prevent you from anger…[then]…Once you have distanced yourself from anger, the quality of humility will enter your heart.” By mantra I mean, phrases repeated over and over like a chant, as it occurs to you, throughout your day. You breathe and imbibe these inspirational words of your choosing and they become who you are. Humility rarely leads one to demean or exclude others. Our choices wire our brain to repeat that choice. Choose from life’s possibilities with humility. Rabbi Raphael Pelcovitz writes, “A mitzvah does not exist in a vacumn…but rather, brings other mitzvot in its wake,”

“CS Lewis rightly defined humility not as thinking less of yourself but as thinking of yourself less,” Rabbi Jonathan Sacks reminds us. “[Great leaders] are motivated by ideals, not by personal ambition….in Judaism, to lead is to serve. Those who serve do not lift themselves high. They lift other people high.” Those I consider leaders, among them Rabbi Douglas Goldhamer of course, are servant leaders by speaking from and role-modeling the possibility and importance of being our best self. We read Torah to learn how to be our best self, we practice heshbon ha-nefesh (perhaps as a nightly journaling routine) to move toward our best self, and we think of ourself less often as an act of anavah, humble modesty.

Being our best self isn’t easy to be sure. We have to love and be compassionate with ourselves as psychologists have discovered, integrated into modern therapies and augmented with meditations and mantras. Rabbi Jill Zimmerman notes, “Every time our heart opens and we then reach out to another human being, blessing flows from us.  We desperately need as much blessing as all of us can conjure up — not only for others, but for our own bruised souls.” Rabbi Zimmerman has created a Jewish version of the Buddhist Metta practice of loving kindness that I was taught by Sharon Salzburg and will now practice in the language of my people. Key this mantra into a note on your phone and repeat whenever you get the chance. As the Rabbi says, “Start with 5 minutes a day.  Start with yourself.

In Hebrew, we might say something like this [an example of openness and humility!]:

May I feel safe (b’tachon) בטחון

May I feel content (see’pook) סיפוק

May I feel strong (oz) עוז

May I feel peace (shalom) שלום ”

 

 

We Are One

How to Identify the Inner I with the Greater I

A meditation taught by Rabbi Dr. Douglas Goldhamer from Healing With God’s Love.

Find a comfortable place and use this room, or part of this room, as your holy sanctuary. You should meditate in the same room every day, as then you will increase the energy in that place. The ancient Kabbalists call such a special place your mi’at meekdash – small holy place.

  1. Sit comfortably in a chair with your back upright and your feet on the floor. Loosen any belt or tie or clothing that might bind you. Close your eyes.
  2. Focus on your breath. Be aware of your inhaling and your exhaling. Do this for about two minutes.
  3. Breathe in gently, slowly and deeply, through your nostrils a long breath. Hold your breath for a few seconds and, as you exhale through your mouth, pronounce the ah sound, feeling it vibrate deeply in your belly.
  4. Breathe in gently, slowly and deeply, through your nostrils a long breath. Hold your breath for a few seconds and, as you exhale through your mouth, pronounce the no sound, feeling it vibrate deeply in your heart area.
  5. Breathe in gently, slowly and deeply, through your nostrils a long breath. Hold your breath for a few seconds and, as you exhale through your mouth, pronounce the khey sound, feeling it vibrate inside your head.
  6. Do this meditation ten times.

With this meditation we identify the Inner I within us with the Greater I of the Universe, that is, the Shechina within us with the transcendent male aspect of God, and so we become one with God. We see ourselves and we return to the recognition that we are not alone, we are not separate, but we are one with God.