Tag Archives: awe

Happy Thanksgivukkah

WonderAmazement never ceases for the enlightened mind.

At every moment it views in astonishment the wonder of an entire world renewed out of the void, and asks, “How could it be that anything at all exists?”

-Rabbi Tzvi Freeman
“Wonder”
Chabad.org

As you read this, it is Thanksgiving, an American national holiday dedicated to giving thanks for the bountiful blessings we have each received from God. At least that’s how it was originally conceived. It’s also the first full day of Chanukah (spellings vary), the Jewish holiday celebrating the miracle of the meager Jewish forces defeating the mighty Greeks, and that in sanctifying the Temple, Hashem, God of Israel, allowed one day’s worth of sanctified oil to burn for eight days, thus cleansing and dedicating the Temple for holiness.

Thankfulness and miracles. And yet how often do we fail to appreciate what God gives us, especially in a land of plenty.

I’ve been pondering my conversations with my Pastor as well as the sermons of John MacArthur and the other presenters at the Strange Fire conference. In my recent investigation into the concept (as opposed to the movement) of Christian fundamentalism, I see that at its heart, it is just the attempt to render a basic definition of the essentials of what makes a Christian. It’s the minimum set of standards, so to speak, that one must uphold to be an authentic believer.

Of course, in order to create a minimum set of essential beliefs or attributes, you have to take the vast body of information in the Bible and reduce it down to its bare bones, so to speak. You have to determine what is an absolute must about the Bible, and then consider that most of the other “stuff” is good, but not a deal making or breaking requirement.

But that’s also one of the flaws in Christian fundamentalism. It’s reductionistic. It cuts out things like miracles, and wonder, and awe, and amazement in an incredible, infinite, personal, creative God!

In establishing a core, fundamentalism must eliminate or at least set to one side, thoughts, feelings, and meditations such as those expressed in the above-quoted words of Rabbi Freeman.

Is it wrong to be astonished by God? Is it an error to be thankful for not only the tangibles of the Bible, but the sheer fact that God exists and chooses to be involved in our lives just because He loves us?

For Jewish people, awareness of God goes beyond the generic thanksgiving for the blessings of Heaven. The very fact that Jews exist in our world today after so many thousands of years of effort the world has expended in trying to exterminate them, is a very great miracle.

We say every day during Chanukah in the Shemona Esrei the Al Haneesim (on the miracles), “When the wicked Greek kingdom rose up against Your people Israel to make them forget Your Torah and compel them to stray from the statutes of Your Will.” The order of the prayer mentions that first the Greeks wanted the Jews to forget Torah and secondly to stray from Hashem’s statutes.

The Greeks understood exactly how to undermine Judaism and expedite assimilation. How was this done? The Gemara in Hureous states that a father has an obligation to teach his son Torah from the moment he is old enough to speak. The first pasuk of Torah that a father teaches his child is,”Moshe commanded us with the Torah and this is the heritage of the congregation of Yaakov.” The second pasuk a father is obligated to teach his child is the Shema – “Hear, O Israel: Hashem is our G-d, Hashem, the One and Only.” – Which asserts our belief in the unity of G-d.

-Rabbi Yosef Kalatsky
“The Light of Torah: The Torah Sustains Judaism”
Commentary on Chanukah and Torah Portion Miketz
Torah.org

Tefillin with RabanI know that a lot of Christians support the existence of the Jewish people and Israel, and yet devalue the practice and observance of Judaism. A lot of prejudice has been generated in Christianity against Judaism over the long centuries, and particularly the mistaken idea that much of the Torah represents not the Word of God, but the man-made traditions of the Rabbis. Further, the general (and again, mistaken) belief in the Church that God only gave the Jewish people the Torah to prove to them that no one can attain righteousness by human effort and that they must depend on the grace of Jesus for salvation, re-enforces the idea that Torah observance and therefore Judaism is a “religion of useless works.”

It is beyond imagination to most Christians how a Jew who has faith in Yeshua as Messiah and thus is saved by grace, can still desire and even demand to continue observing the mitzvot and align with the larger, non-believing Jewish community.

But, as Rabbi Kalatsky points out, or at least as I infer from his commentary, God gave the Torah to Israel to sustain Israel, to define and preserve the Jewish people. Being Jewish isn’t just a string of DNA and it’s not just a set of ethnic practices, customs, traditions, and rules, it’s an identity, a life, and a continual experience assigned to the Jewish people by God. A Jew who doesn’t observe the mitzvot is still Jewish of course, but the full blessings and apprehension of the unique relationship between Jewish people and God can only come from a life immersed in Torah and in Judaism. And Rabbi Kalatsky is hardly the only one to make such observations.

It was Judaism that provided the refuge for my parents in the disorienting passage from one society to another. My father’s rabbinic calling transcended borders. Hebrew remained the key to eternal verities. The Jewish calendar continued to govern the rhythm of our home. I never heard my parents lament the money they were forbidden to take out of (1940s) Germany, only the shipment of books from my father’s library that never made it to America.

-Ismar Schorsch
“At-Homeness,” pg 149, December 8, 2001
Commentary on Torah Portion Vayeishev
Canon Without Closure: Torah Commentaries

As I write all this, I find it strange and even amazing that I, a Gentile Christian, can feel so passionate about supporting a Jewish life abundantly enriched by the Torah of God.

Many Christians see Judaism in more or less the same way I see some fundamentalist Christians: as a faith made up of discrete, definable, finite, quantifiable pieces. A faith that is like listening to an auto mechanic explain what each of the parts of your car’s engine does, who takes it apart, shows you each gasket, spring, and fitting, then puts it all together right before your eyes and starts it up for you. Sure, it’s incredible and amazing, but it is also fully within the grasp of human beings.

Is that all that God is? Is He nothing more?

Consider three things, and you will not approach sin. Know whence you came, whereto you are going, and before Whom you are destined to give an accounting.

-Ethics of the Fathers 3:1

If we thought about our humble origin on the one hand, and the greatness we can achieve on the other, we would come to only one logical conclusion: the potential for such greatness could not possibly reside in the microscopic germ-cell from which we originated. This capacity for greatness can reside only in the neshamah (soul), the spirit which God instills within man.

What an extraordinary stretching of the imagination it must take to think that a single cell can develop into the grandeur which a human being can achieve! People have the power to contemplate and reflect upon infinity and eternity, concepts which are totally beyond the realm of the physical world. How could something purely finite even conceive of infinity?

Our humble origins are the greatest testimony to the presence of a Divine component within man. Once we realize this truth, we are unlikely to contaminate ourselves by behavior beneath our dignity. We have an innate resistance to ruining what we recognize to be precious and beautiful. We must realize that this is indeed what we are.

Today I shall…

…try to make my behavior conform to that which I recognize to be the essence of my being: the spirit that gives me the potential for greatness.

-Rabbi Abraham J. Twersky
“Growing Each Day, Kislev 20”
Aish.com

This too is Judaism; the recognition that it is God’s Spirit that imbues us with the ability to strive to be more than who we are right now.

Hashem, what is man that You recognize him; the son of a frail human that You reckon with him? Man is a breath; his days are like a passing shadow.

Psalm 144:3-4 (Stone Edition Tanakh)

sky-above-you-god1David, a King, a man after God’s own heart, gazed up in wonder that God took any notice of human beings at all. Why don’t we do the same? Why can’t we turn our hearts away from our trivial pursuits and in thanksgiving, awe, and wonder, turn to the majesty and magnificence of the One true King of the Universe, Lord and Master of Eternity, and the lover of our very souls? For as much as the food on our tables, and our jobs, and our families, and all that God’s providence has placed in our lives, wonder too is a gift of God.

And when Thanksgiving and Hanukkah coincide we find ourselves doubly blessed. We will be able to offer thanks to God on the same day for both our spiritual and material blessings. Let us delight in this extremely rare opportunity to bless God for the food for our bodies as well as the survival of our faith that grants us spiritual sustenance for our souls.

-Rabbi Benjamin Blech
“Thanksgivukkah”
Aish.com

I’m writing this a full week before you’ll read it. Perhaps you’ll wake up early on Thanksgiving morning and read this “meditation” with your first cup of coffee, or while the turkey is baking and there’s a lull in the kitchen activity, or later, after the meal and the football games are over, as the pumpkin pie is settling in your stomach and you hold a glass of wine in your hand, but I have a hope for the day you read this. I hope that you’ll take a moment, turn away from your computer, maybe close your eyes or turn your gaze to Heaven, and know that you are in front of the Throne of God, a God who loves you, a God you provides, not only for your body, but for everything you can imagine, and for everything you can’t.

Happy Thanksgivukkah.

For God Rolled the Dice and the Universe Came to Be

roll-the-dicePhysics cannot describe what happens inside a black hole. There, current theories break down, and general relativity collides with quantum mechanics, creating what’s called a singularity, or a point at which the equations spit out infinities.

But some advanced physics theories are trying to bridge the gap between general relativity and quantum mechanics, to understand what’s truly going on inside the densest objects in the universe. Recently, scientists applied a theory called loop quantum gravity to the case of black holes, and found that inside these objects, space and time may be extremely curved, but that gravity there is not infinite, as general relativity predicts.

-by Clara Moskowitz
Space.com Assistant Managing Editor
“Space-Time Loops May Explain Black Holes”
Space.com

Clara had me at “space and time may be extremely curved, but that gravity there is not infinite.” About forty years or so ago, I took my first Astronomy class at UNLV. Yes, I know. That was back at the dawn of time when dinosaurs ruled the Earth, or at least it may seem that way to some of you. It certainly makes my knowledge of Astronomy rather antique compared to the advances science has made since that time. But I still enjoy reading a few popular (that is, easy to digest for the average person) articles on such topics.

In those undergrad days (the first time I was an undergrad), I wrote a couple of papers about areas of Astronomy that particularly interested me. One was the end products of stars. What happens to a star when it runs out of fuel to burn? If the star has a mass of three times or more of our own sun, it collapses into a black hole. When I was going to school, general relativity said that a black hole was a singularity and that its mass was infinite. Today, the latest theories suggest otherwise.

Exciting stuff.

My other favorite topic was Cosmology or the theory of the origin of the universe. I found a small book written by a Swedish scientist that involved Matter and Anti-Matter as active components in the origin of the universe, but it was a minority theory then. Today, it’s non-existent.

But Space.com has a really cool and readable article on what we know to date about the “Big Bang” and what followed afterward.

Probably a lot of Christians coming across this blog post are going to raise an eyebrow or two. At the little church were I worship, both the Head Pastor and one of the Associate Pastors have both told me they don’t believe in an “old universe.” They seem to believe, like many conservative Christians and not a few religious Jewish people, that the Earth is anywhere between about ten to fifteen thousand years old.

All of this millions and billions of years stuff as described in the Big Bang article doesn’t work for them. Why? Because of how they read the beginning chapter of Genesis which is literal. God created the Earth and everything else in six (they believe) literal days. The Hebrew word used for “day” in chapter one of Genesis is almost universally translated “day” as in a twenty-four hour period.

Given an inconsistency between human scientific observation and theory and the record of the Bible, they choose the Bible every single time. Biblical sufficiency pretty much demands it.

Or does it?

The heavens are telling the glory of God;
and the firmament proclaims his handiwork.
Day to day pours forth speech,
and night to night declares knowledge.
There is no speech, nor are there words;
their voice is not heard;
yet their voice goes out through all the earth,
and their words to the end of the world.
In the heavens he has set a tent for the sun,
which comes out like a bridegroom from his wedding canopy,
and like a strong man runs its course with joy.
Its rising is from the end of the heavens,
and its circuit to the end of them;
and nothing is hid from its heat.

Psalm 19:1-7 (NRSV)

sky-above-you-god1Especially the first verse of the above-quoted Psalm tells us that God is revealed by the universe itself. We should be able to look at the stars, examine the heavens, and understand that there is a God. This is known as general revelation or the environment and everything we observe in it reveals the existence of God. The more specific revelation, which gives us lots of other details, declares God as well. It’s the Bible.

But should the two revelations conflict? I would think not. We should see them both fitting together like interlacing fingers of the left and right hand of man. Even if a person has never seen a Bible or heard of Christianity and Judaism, simply observing the universe, all of creation in all of its details, is intended to illustrate that there is a God. The Bible reveals many of the specific details of how God interacts with human beings, using principally the Jewish people and the nation of Israel as a model.

So what do we do when the Genesis story and our astronomical observations and theories conflict? What do we do when the Bible says that the Earth (and presumably all of the universe) was created in six literal twenty-four hour periods, and astronomical observations and theories conclude that our solar system wasn’t formed until the universe was already nine billion years old?

A Bible literalist will say that the Bible is always correct and human scientific observation and theory is wrong. A scientist (one who is not religious) will conclude that the Bible is full of hogwash and our best scientific observations and theories present the facts accurately to the best of our ability to interpret them.

But what if they’re both right?

If we believe God and David as he wrote the nineteenth psalm, then the universe is supposed to be a revelation of God even as the Bible is, so they must agree.

But how can they both be right when on the one hand, we have a matter of six days and on the other we have billions and billions of years?

I don’t know.

Ultimately, I don’t have to know, but like Albert Einstein famously said, “God doesn’t play dice with the universe.” Actually, all that means was Einstein believed the universe should be founded upon solid, deterministic laws. He was probably thumbing his nose at Quantum Mechanics (QM) which is much more dependent on probably and uncertainty in the universe. But he sells the point that the universe should make some sort of sense, at least as far as communicating to human beings that only God could have brought the universe into being. The “Big Bang” was a “spoken Word” (If you’ll read the Big Bang article, you’ll see that the initial tiny, tiny fraction of a second of the start of the universe wasn’t an explosion as we think of such a thing).

Actually, it’s not the awesome vastness of the universe that communicates God to me but the incredible weirdness that QM describes. The idea that “atoms exist in quantized, discrete states, loop quantum gravity posits that space-time itself is made of quantized, discrete bits, in the form of tiny, one-dimensional loops” inside a black hole is beyond bizarre and this, more than anything, tells me there is a God, one whose mind is incredibly and infinitely creative. His universe is shouting at us to pay attention. None of this happens by accident and no human being could have cooked this up.

The more we look, the more incredible and the more surprising the universe gets. We used to think that the universe was composed pretty much of ordinary atoms, the stuff we can see all around us every day. Now, we think that only about 4.3 percent of the universe is made up of atoms (75% hydrogen and 25% helium, with just an itsy, bitsy fraction of the rest being heavier elements, including the stuff that makes you and me), while the rest if full of much more exotic energy and matter.

According to an article by Stephen Hawking, God may well “play dice” with (or introduce uncertainty and some randomness into) the universe (there’s a notice at the beginning of the article that says I can’t reproduce any portion of the content, so I can’t include a quote…maybe Hawking’s cranky over his rather sad boycott of Israel…but I digress). It’s this uncertainly that, rather than suggest the universe came about through a random or unguided (uncreative, unintelligent) process, was built into the universe, and was the product of an infinitely creative mind and force…God.

I have no problem believing that the universe is more or less as we experience it; extremely old from the point of view of a human time scale. Why should God care? He exists outside of His creation, He’s timeless. Theories vary widely about how old modern human beings are, but I think the story of those early humans, our Adam and Eve, are the record of God’s creation of us and the creation of His relationship with us.

black-holeMaybe the only meaningful or reasonable historical record of God’s interaction with people is what we’ve experienced over the past ten or fifteen thousand years.

Everything I’m saying along these lines is highly speculative and I’m most certainly attempting to reconcile what human beings know about our environment and ourselves with my faith and trust in the God of Israel. If that’s being more than a little self-serving, so be it. It helps me sleep at night, and God knows I can use the rest.

I once heard an attorney use the phrase “hide the ball.” At the time, I thought she was referring to a children’s game, but I recently found out it’s a legal term. It means to withhold legal evidence. Legal teams sometimes “hide the ball” or withhold evidence from the court (a big “no-no” which could get an attorney disbarred) if that evidence could result in them losing their case.

Rather than refer to dice, I prefer to say that God doesn’t play hide the ball with the universe. That is, God doesn’t withhold evidence. What we see in our environment, from the tiniest particle to the largest galaxy (to the best that we can understand what we see), is what we get. Otherwise, God created the appearance of the universe to tell us a tremendous lie, and why would He do that?

He wouldn’t. But if God didn’t lie about the universe and He didn’t lie about the Bible, and if six literal days is different from 13.7 billion years or so (the estimated age of the universe), then God didn’t screw up, we did somewhere along the line. Biblical literalists assume scientists have screwed up, but I have to say, that’s pretty unlikely unless the entire scientific community devoted to cosmology for the last century or so are idiots or liars. I don’t think Biblical literalists are idiots or liars either, but I do believe that the beginning passages in our Bible cannot be interpreted with absolute literalism. Genesis One isn’t God’s “cookbook” containing the recipe for Creation.

Like Stephen Hawking suggests at the end of his article (although there’s no indication that Professor Hawking believes in a God of any sort), God may have a few tricks of His sleeve. Bible sufficiently just means that it contains enough information for us, not that it contains everything. The Bible fills in blanks in our knowledge of God that the universe doesn’t supply. I think the process works both ways.

For he spoke, and it came to be; he commanded, and it stood firm.

Psalm 33:9 (NRSV)

One more thing. Please don’t imagine that I literally believe God rolled dice in order to create the universe. I just “warped” the above-quoted scripture to make the title. It sounded “creative.”

God is in the Simple Places

If we were truly humble, we would not be forever searching higher paths on the mountain tops. We would look in the simple places, in the practical things that need to be done.

True, these are places in a world of falsehood. If the world only had a little more light, none of this would be necessary.

But the soul that knows its place knows that the great and lofty G-d is not found at the summit of mountains, but in the simple act of lending a hand or a comforting word in a world of falsehood and delusions.

-Rabbi Tzvi Freeman
“The Path of the Humble”
Based on letters and talks of the Rebbe
Rabbi M. M. Schneerson
Chabad.org

Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. Let each of you look not only to his own interests, but also to the interests of others. Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

Philippians 2:3-11 (ESV)

The New Testament is full of lessons on and examples of humility. The idea is that we put God first in our minds and our hearts and our actions, and not seek to exalt ourselves. And yet as we see from the lesson of the Rebbe, even in seeking God on the highest mountain tops and even into the highest Heavens, we are not truly humble.

I suppose there’s a dichotomy involved. We have our feet on earth, yet our eyes gaze upward toward Heaven. The Divine spark within us is trapped in earthly flesh but seeks to return to its fiery Source. How can we really be humble once we realize that we have been made in the Holy image of the Creator of the Universe?

This can be a problem.

The problem is that we have a tendency to elevate ourselves in relation to those around us who do not realize that they too have been created in God’s image. God peppered the Bible with many lessons on remaining humble, and yet we seem to ignore them all.

Now he told a parable to those who were invited, when he noticed how they chose the places of honor, saying to them, “When you are invited by someone to a wedding feast, do not sit down in a place of honor, lest someone more distinguished than you be invited by him, and he who invited you both will come and say to you, ‘Give your place to this person,’ and then you will begin with shame to take the lowest place. But when you are invited, go and sit in the lowest place, so that when your host comes he may say to you, ‘Friend, move up higher.’ Then you will be honored in the presence of all who sit at table with you. For everyone who exalts himself will be humbled, and he who humbles himself will be exalted.” –Luke 14:7-11 (ESV)

Human nature tells us not to pass up an opportunity because it may never come again. If there is an open seat in a place of honor, our impulse is to sit in it. Sure, we know the parable I just quoted above, but this is real life, right? Parables and religious lessons are fine, but how much do they really apply to the day to day world? If we wait for God to raise us up to a place of honor, it may never happen.

And if it doesn’t, so what?

I mean, did God really say that you have to be so important or exalted among your peers?

Let’s change our point of view a bit.

The Alter Rebbe now explains that there are also two general levels in the love of G-d. The higher level is called ahavah rabbah (“great love”). It is a gift from above, granted to an individual after he has attained the level of yirah ila‘ah. This love is so lofty that one cannot hope to achieve it unaided.

The second and lower level of love is attained by contemplating G-d’s greatness. It is called ahavat olam (“eternal love,” and more literally, “love of the world”), because it emanates from one’s comprehension of the world, i.e., from one’s appreciation of the G-dly life-force that animates the world.

Today’s Tanya Lesson (Listen online)
Likutei Amarim, middle of Chapter 43
By Rabbi Schneur Zalman of Liadi (1745-1812)
founder of Chabad Chassidism
Elucidated by Rabbi Yosef Wineberg
Translated from Yiddish by Rabbi Levy Wineberg
and Rabbi Sholom B. Wineberg
Edited by Uri Kaploun

But for most of us, there’s something that has to happen before we can learn to love God in any capacity.

It has previously been noted that the higher level of love can come about only after one’s fear of G-d is total.

Today’s Tanya Lesson (Listen online)
Likutei Amarim, end of Chapter 43

AweFear. In Jewish mysticism, there is a lower level of fear (yirah tata’ah) that we experience when we realize the truly awesome nature of God and understand the terrible consequences we have earned for our sins. It is said that fear comes before wisdom. It is also said that wisdom comes before fear of God, which seems a contradiction, but it’s not. Yirah tata’ah comes before wisdom, but there is a different sort of fear and awe that requires us to already be wise.

The explanation is as follows: The Mishnah refers to the two above-mentioned levels of fear. The first statement — “If there is no fear, there is no wisdom” — refers to the lower level of fear, yirah tata‘ah. Without this level of fear, it is impossible to attain wisdom, i.e., the performance of Torah and mitzvot. (This is deemed wisdom, since the ultimate purpose of wisdom is repentance and good deeds.) The second statement — “If there is no wisdom, there is no fear” — refers to the higher level of fear, yirah ila’ah. This level of fear must be preceded by wisdom, i.e., the performance of Torah and mitzvot. Only thus is one able to attain the higher level of fear.

Today’s Tanya Lesson (Listen online)
Likutei Amarim, beginning of Chapter 43

But what does this have to do with humility and setting aside our natural human inclination to seek honors for ourselves, even as we say we seek to honor God? How can we truly value and even desire humility? There are two ways.

The first is to make ourselves refrain from taking the seat of honor out of fear that, if we are discovered not to belong there, we will be publicly shamed and removed from the banquet. This is sufficient I suppose, but hardly desirable. How can we serve God out of a sort of “peer pressure” to conform, even as everything else we are in our hearts and minds screams the opposite?

The second way is to wisely realize that if we love God, we will obey Him and that His desires are always best for us, regardless of how we may or may not be seen in the eyes of people around us. The seat of humility may not be in the spotlight, but it might be very comfortable and even very instructive.

Ben Zoma says:
Who is wise?
The one who learns from every person…

-from Pirkei Avot 4:1
SimpleToRemember.com

Most secular people avoid a life of holiness, in part, because they fear that their own needs and desires will be completely dismissed, and that they’ll be compelled to live a life of self-denial and frankly, boredom. However I’m sure that you, as a true person of faith, if you took the time to review the events of your life and the gifts of God, would realize that the benefits, even in a temporal sense, far outweigh the sacrifices. You may never become rich or famous or exalted in seats of honor in this life, but if you first learned to fear God and then to love Him, you know that what God has provided has been much more than sufficient.

God is sitting among those who are farthest from the seats of honor and He can be found in the simple places.

 

Spirit of Knowledge and the Fear of the Lord

In the previous chapter the Alter Rebbe explained that fear of G-d is a prerequisite to divine service. Every Jew is capable of attaining this level, by contemplating how “G-d stands over him” and “searches his reins and heart [to see] if he is serving Him as is fitting.” This thought will lead him to bring forth at least some measure of fear in his mind. This in turn will enable him to study Torah properly, as well as to perform both the positive and negative commandments.

The Alter Rebbe also noted that this level of fear is known as yirah tata‘ah, “lower-level fear,” which is a preparatory step to the proper performance of Torah and mitzvot. This degree of fear must be manifest, if one’s Torah study and performance of the mitzvot are to be deemed avodah, divine service.

Likutei Amarim, beginning of Chapter 42 (Listen online)
By Rabbi Schneur Zalman of Liadi (1745-1812), founder of Chabad Chassidism
Elucidated by Rabbi Yosef Wineberg
Translated from Yiddish by Rabbi Levy Wineberg and Rabbi Sholom B. Wineberg
Edited by Uri Kaploun

In relation to God, there are many levels of yirah: yirat haromemut (awe in the presence of infinite Divine exaltedness), yirat hamalchut (awe in the presence of Divine kingship), and yirat haonesh (fear of punishment). This last level of yirah is not exclusively “pure” in its motivation (for it does not picture God directly as the object of one’s yirah), but rather derives from the kelipat nogah (translucent shell) of one’s soul experience, involving a mixture of good (for it precludes sinning) and evil (for it shadows one’s consciousness with thoughts of bad consequences).

Yirah – “Fear”
Basics in Kabbalah
inner.org

I suppose “yirat haonesh” is where we all begin when we first become “aware” that God is real and God is God. In our awareness of God, we also become aware of ourselves and the obvious limitations of humanity compared to an infinite, all-powerful Divinity. Even David asked:

…what is man that you are mindful of him,
and the son of man that you care for him? –Psalm 8:4 (ESV)

Before we can understand how it is to be humble, we often feel humiliated.

While the Alter Rebbe states that “fear of G-d is a prerequisite to divine service” for every Jew, I tend to believe (with apologies to the Alter Rebbe) that fear of God is a prerequisite for everyone as we approach our service to God. This was famously said as:

The fear of the Lord is the beginning of wisdom,
and the knowledge of the Holy One is insight. –Proverbs 9:10 (ESV)

Christians reading this may think it’s strange to emphasize learning, knowledge, and wisdom, motivated by fear, as the means to divine service, but it is an exceptionally common viewpoint for a Jew. But the mistake here is to think of Yirah…fear, as an emotion. From a mystical point of view, it is so much more.

Yirah is the spiritual state associated with the sefirah of gevurah. In contrast to the heart’s initial, innate desire to give, deriving from ahavah, yirah expresses one’s deeply felt concern and fear lest one’s gift fall into the hands of an unworthy recipient who may actually misuse it destructively.

Yirah evokes gevurah, the might necessary to reject and even fight against negative and destructive forces.

The two powers of ahavah and yirah are intended to complement one another and act as a pair, as the two hands of the body in their common effort to construct or as the two wings of a bird in their flight upward. In a more general sense, yirah is understood to represent one’s sensitivity to the presence of another. Sensitivity gives rise to consideration of the other’s feelings and respect for him (as in the idiom yirat hakavod). While ahavah motivates attraction and union, yirah stands in awe from afar.

inner.org

Jewish mysticism may not be your “cup of tea” but it has the benefit of explaining certain concepts we find in the Bible that we otherwise wouldn’t be able to adequately understand, let alone integrate into our lives. There is also a progression being described whereby we start at a very basic and frightening place, but then move on, step by step, into something wonderful.

The Higher Consciousness brings all things into being. Every blade of grass, every person, every event.

Therefore, he who experiences the higher consciousness does not fear any thing, nor person, nor event. In all of these he is aware only of the One who is conscious of him. And of all things.

-Rabbi Tzvi Freeman
“One Consciousness”
Based on letters and talks of the Rebbe
Rabbi M. M. Schneerson
Chabad.org

While a person who has just accepted the Lord Jesus Christ as Savior and Master may feel both elated and terrified at the experience (if he or she has any sense at all), that’s only the starting point. Ultimately, if we truly are perfected in our faith and spiritual relationship with God, we learn to fear absolutely nothing.

And do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell. Are not two sparrows sold for a penny? And not one of them will fall to the ground apart from your Father. But even the hairs of your head are all numbered. Fear not, therefore; you are of more value than many sparrows. –Matthew 10:28-31 (ESV)

That’s easier said than done.

I’m not talking about who you are right now or who I am right now, but who we can be. This is all tied up with the process of development and growth of our spirits. This is why continual study, meditation, and prayer are not just things we add on to our lives, but experiences that become fully integrated into our beings. In our own humble and limited way, this is how we learn to Know God!

From a state of abject fearfulness, we can become ultimately courageous.

To achieve wonders takes a fearless heart and an open mind.

True, courage and openness are two opposite directions for the soul to travel at once. But they take place in two distinct chambers: The mind awakens to its nothingness, and the heart G-d gave you is bared in all its brazen power.

Rabbi Tzvi Freeman
“Fierce and Humble”
Based on letters and talks of the Rebbe
Rabbi M. M. Schneerson
Chabad.org

Admittedly, I often feel more like a sheep than a lion, but even the sheep can face danger if the Shepherd is nearby. David, as a boy, protected his flock using rocks and defended his sheep against lions. Jesus, our Good Shepherd, gave everything so that we, his flock, would be protected from all dangers. Once we surrender to Him from Whom comes all glory, and honor, and power, even the sheep will lie down with the lion and be perfectly at peace (Isaiah 11:6).

They shall not hurt or destroy
in all my holy mountain;
for the earth shall be full of the knowledge of the Lord
as the waters cover the sea. –Isaiah 11:9 (ESV)

 

 

Rediscovering Awe

WonderThe presence of Mashiach is revealed on Acharon Shel Pesach, and this revelation has relevance to all Israel: Pesach is medaleg, “skipping over” (rather than orderly progress), and leil shimurim, the “protected night.” In general the mood of Pesach is one of liberty. Then Pesach ends, and we find ourselves tumbling headlong into the outside world. This is where Mashiach’s revealed presence comes into play – imbuing us with a powerful resoluteness that enables us to maintain ourselves in the world.

-from Torah lesson: Chumash: Acharei Mot, Revi’i with Rashi
Compiled and arranged by the Lubavitcher Rebbe
Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943)
from the talks and letters of the sixth Chabad Rebbe
Rabbi Yosef Yitzchak Schneersohn, of righteous memory
Translated by Yitschak Meir Kagan

This is very much what I said in yesterday’s morning meditation, so why am I repeating myself? I don’t feel like it’s time to let go of this theme and move on. I am still passing from one state to another, like the season passing from winter to spring.

I mowed and edged my lawn for the first time this year just the other day. Thanks to my previous application of fertilizer, the lawn, especially in some areas, had grown quite tall and green. Things were a little “out of control,” but nothing my trusty lawn mower and I couldn’t handle.

But I find that I’m not ready for spring yet. I still want to dress in warm sweaters and heavy coats against the winter’s chill. I’d just as soon Persephone stay with her husband Pluto in the underworld for a month or two longer, rather than rejoin her mother Demeter in the world above (if you’ll pardon my momentary lapse into Greek mythology). I suppose having “failed” Passover this year, I’d just as soon not have to surrender the commemoration of redemption and hope, for leaving it behind is like leaving my sense of renewal undone and incomplete.

But time and the will of God does not bend to the desires and laments of man, and so spring has come, Passover has ended, and it’s time to mow the lawn, again. As I “tumble headlong” into the world after Pesach, I can only hope and pray that the “revealed presence” of the Messiah will indeed imbue me with “a powerful resoluteness that” enables me to “maintain myself in the world” beyond.

In my elementary attempts at learning acceptance and reaching for the “peace of God, which surpasses all comprehension” (Philippians 4:7 ESV), I find that I have no choice but to surrender myself to not only the Almighty, but to whatever circumstances He allows in my life. But in the end, surrender is part of what He wants from me…and perhaps from all of us.

With this preparedness to surrender his soul to G-d, one should begin to recite the morning benedictions: “Blessed are You…,”

Now, all one’s intent in the surrender of his soul to G-d through Torah and prayer, to elevate the spark of G-dliness therein — in the soul — back to its source, should be solely for the purpose of causing Him gratification, like the joy of a king when his only son returns to him, after having been released from captivity or imprisonment…

-Likutei Amarim, end of Chapter 41

It seems that being released from captivity does not necessarily require a “feeling” but only the act and the will to surrender to God…to study…to pray…and to move on beyond failures, real or perceived. It requires that I find the ability to reach inside and to discover a new or renewed service to God apart from how I may feel about anything else.

If you are serving the same G-d today as you served yesterday, who are you serving but yourself?

Can G-d be frozen and defined? Does He get older with each day? Does He eventually, then, become of a relic of the past?

Where there is love and where there is awe, each day brings a discovery of endless wonder.

-Rabbi Tzvi Freeman
“No Repeats”
Based on letters and talks of the Rebbe
Rabbi M. M. Schneerson
Chabad.org

With each dawn, God is new, and so is my potential for the discovery of awe and an endless wonder in Him.