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

Practice Kindness

We asked our students for their thoughts on practicing kindness.  We are pleased to share some of their essays.

Kindness in the Grey Zone
by Matthew Katz

One of our tradition’s most esteemed scholars was Rabbi Hillel, who is perhaps most renowned for his gratifying a potential convert’s challenge to teach the whole Torah while standing on one leg, by responding, “That which is hateful to you, do not do to your fellow; this, in a few words, is the entire Torah; — all the rest is but an elaboration of this one, central point.  Now, go and learn it.”  This seemingly simple admonition, enshrined in our Babylonian Talmud at Shabbos 31a, is, however, arguably, the greatest puzzle in the history of humanity because we have not yet learned how to apply this “golden” rule.

There are easier ways to apply this rule, such as not throwing a knife at a your friend’s face, or not stealing another’s car.  We hear about violent incidents and crimes like these on the news each night and feel proud that we’re not like “those people” who don’t know how to follow the golden rule like we do because we opt to not engage in those horrid acts.  But there are many harder tests of our character that we get wrong every day, such as speaking negatively about others or not cautioning others for doing so, or failing to act to prevent state violence or economic animosity against others.

Yale ethicist Thomas Pogge is author of the widely acclaimed 2002 work, World Poverty and Human Rights, which indicts our institutionalized complicity in the very nature of our being first world consumers: some 270 million preventable poverty related deaths have occurred since the end of the Cold War up to the book’s publication, alone.  How many more have died since or have died today but for access to what you and I spent on one beverage?  I studied Pogge as part of an ethics course last fall titled “Rights and Justice” wherein we tackled the deep questions like what are our obligations to the 800 million people who regularly go an entire day with nothing to eat.

Forever living in what Primo Levi dubbed the “Grey Zone” we can’t but continue our quest for answers to the great questions of how to apply the golden rule—of how to embody kindness in our actions toward our friends, our enemies, those we don’t know or will likely never meet, and in where to draw the line between caring for and protecting against.  It is into this void where the teachings of Hillel and his progeny offer profound instruction regarding where to orient our behavior and how to refine our character in search of an ethical world, a world where kindness would be easy to discern and apply without artificial and arbitrarily imposed borders not of our making.

Last semester Rabbi Dr. Goldhammer introduced us to Aryeh Kaplan, who in his Meditation and Kabbalah actually discerns the five stages of character development that will establish us on the road to prophecy, imaginably the highest level of righteousness we can attain:

  1. Devekut—attachment to God in all of one’s thoughts, as in Rabbi Abraham Joshua Heschel’s instruction to forever act in compassion for God’s frustration for the state of the world;
  2. Hishtavut—meaning stoicism, or as Rabbi Nachman of Breslov instructed, having no preference in ego matters, i.e., “all things should be equal to you.” This, according to Rabbi Kaplan, was the test determinative of a prospective student’s readiness for Kabbalah study, who would be asked by the would be instructors, “Do you prefer one who speaks well of you to one who speaks badly of you?”  If the answer was yes, the rabbis said keep trying and come back when you’re there;
  3. Hitbodedut—meditation in isolation to reach higher states of consciousness;
  4. Ruach HaKodesh—reception of the holy spirit and enlightenment;
  5. Prophecy.

Finally, as hard as we try, as disciplined and as studious as we might be, we probably won’t reach the level of prophecy.  That said, if consistently more of us, more diligently and more committedly, continue to work on new solutions to these millennia old problems of how to be able to be kind, to not be hateful to our fellow, in Hillel’s words, we just might see progress toward that kind of world.  It would presumably be a world in which we are not complicit in a system of depravity and injustice to billions every time we turn on the tap water or buy a cup of coffee.  It would perchance be a world where all of God’s creation would be treated as sacred, and thereby worthy of God’s presence.  I look forward to learning from you as we search together.