Shabbat and Doing Nothing

Do nothing for a period of time. Then you will be able to do something worthwhile and begin to understand Shabbat.

Close Reading

Close reading does not mean just words, but images and experiences as well.

Women and Temple Priesthood

In fact, there’s some evidence from antiquity that suggests that there were Jewish women who may have served as priests in the Graeco-Roman period (for example diaspora Jewish inscriptions). Obviously this goes against the heavy weight of rabbinic tradition, but I bet that there is evidence in rabbinic texts to suggest something similar (probably when a rabbi criticizes some other practice)–I need to look into this some time. Is it possible also that some of the women (Sarah) in Genesis functioned as priests, but then that tradition was reinterpreted by the biblical writers? Controversial, but I would not rule it out.

In any case, whatever the technical sense of priesthood in modern contexts, Jews reformulated priestly and Temple practices into home and synagogue life after the destruction of the Temple in 70 CE. So a woman who lights the Shabbat candles functionally takes the place of a priest.

Who Are the Temple Priests

Who are the Temple priests? Those who light the Temple menorah. The only way to drive out darkness is with light. (Num 8.1-3)

Breath, Words, Creation

Breath + words = creation (Gen 1)

Each Person Under a Banner

Num 1.52, “Each person under his or her banner”: Each person is uniquely himself and herself.

Love Your Neighbor

Lev 19:18: “Love your neighbor as yourself” actually reads in Hebrew: “You shall show love to your neighbor as you would (show it to) yourself.” In other words, love is not simply a feeling state, but also an act of doing.

Shabbat

Spend some time doing nothing. That’s what allows you to do something worthwhile. Shabbat.

Letting Go of Your I

Ironically, when we let go of our I, we feel a deep connection to others and understand Lev 19.18: “Love your neighbor as yourself.”

Connecting to Our Ancestors

After Jacob and Joseph died, Jews became slaves in Egypt. Why? Because they lost track of their ancestors, their home, their Source. Roots let us grow and thrive. They are the ties that both bind and liberate. We cannot help but be products of generations past to the beginning of time. The question is: Do we sever ourselves from the past, simply reuse the past by forgetting that we are each born anew, or integrate the past into a new creation?

Repair the World

We Jews are haunted by the cries of Abel’s heirs from the earth. The specter of annhilation has a way of improving your hearing. Hence tikkun olam, repair of the world.

Noah did not argue with the Source for the impending human genocide. Abraham argued with the Source for Sodom, but not for Isaac. Moses argued incessantly with the Source. So did the great Hasidic rebbe, Isaac of Berditchev. We are supposed to act like Moses and Isaac of Berditchev.

Adam’s Breath

The Source breathed life into Adam (Gen 2.7). Every time we exhale, we also bring life into others.

Body and Mitzvah

Jewish tradition says that every part of our body corresponds to a mitzvah (a commandment). So, when our body is in proper attunement, we will then feel the presence of the Source and act accordingly.

A Personal View of Kashrut

A PERSONAL VIEW OF KASHRUT

Laurence H. Kant
Kosher observance entails many things. Each Jew who considers himself or herself to be “observant” calibrates the areas and degrees of that observance.

There are many theories about kashrut’s origins—anthropological, sociological, moral, health-related. Torah doesn’t offer any explicit reason other than God’s command.  Presumably, there are many factors. I’m more interested, however, in the outcomes of the practice than its origins.

“Keeping kosher” is commonly associated with not eating pork and shellfish, but it was my evangelical Christian naturopath who convinced me to avoid both pigs and shellfish because they have inefficient digestive systems and retain toxins and allergens. I realized that kosher observance may have given Jews an adaptive advantage in terms of well-being and longevity, since our circulatory, neural, lymphatic, and digestive systems are healthier than those of others who eat toxin-filled foods.
There may be health reasons for separating meat and dairy, too. Vegans don’t consume dairy products (along with meat), and there are naturopathic reasons for avoiding dairy, particularly homogenized/pasteurized milk products.  Many naturopaths believe that the process of producing dairy products damages the food, making people less able to absorb nutrients. There’s also a view that eating meat and dairy together makes our bodies less able to break down foods in our digestion than if we ate them separately, clogging our systems and raising cholesterol levels.
Beyond health, there are other reasons for maintaining kosher awareness. For one thing, it makes consumers and eaters more conscious of what they ingest. (My wife has long quipped that “organic” is the New Age “kosher.”)

Keeping kosher is what Jews have always done and are commanded to do. While that’s not enough for me, I originally stopped eating pork in order to maintain my connection to my ancestors and my tradition. I think there’s value in doing so.

There’s another reason that’s difficult for non-Jews to understand. Kosher and Sabbath observance have always distinguished Jews from others. Being different is part of what it means to be Jewish. Jews are, frankly, notoriously contrarian (even enjoying breaking their own rules) and don’t follow the crowd.  The Jewish path is a less traveled one.

This “otherness” gives us a different perspective and allows us to see connections others don’t. It’s what has allowed Jews to help make the world a better place. Look at the Jewish Nobel prizewinners, artists, and humanitarians—well beyond the miniscule percentage of Jews in the population. Sadly, this very habit of life and mind that has advanced the world is what offends non-Jews and makes non-Jews suspicious of us. Despite this, Jews (religious and secular) continue to live distinctively, often without realizing they’re doing so.

I don’t view Judaism as solely a religion, but rather as a way and philosophy of life that has made one people take an “alternate route” for three millennia.  For me, what distinguishes Jews isn’t the obvious, but an array of things that most don’t notice. These include non-religious elements, such as pursuit of learning, challenging authority, taking pleasure in debate, love of good food, and humor. Jews have, and will, adopt the cultural influences around us. One of the distinctive characteristics of Jews has been our capacity to adapt what it means to be Jewish and still remain Jews. We’re protean, able to take on different roles and appearances, but still keep a Jewish perspective and way of life, wherever we go. That’s what continues to make me Jewish—not dietary law, per se.

I value thinking about food and believe that kashrut encourages this. My personal understanding of kashrut isn’t very traditional.  For me, kosher dietary practice means being conscious of food, how it’s grown, raised, and prepared, and where it comes from.  It also includes the humane treatment of animals. Organic practices are a form of kashrut for me, and I consider free-range/non-hormonal chickens more truly kosher than chickens prepared according to rabbinical standards. If I could easily obtain and afford kosher/free range/non-hormonal chickens, I would prefer them.

That’s my highly idiosyncratic understanding of kashrut: it preserves ancient traditions that possess great wisdom, and, together with modern organic foods, it makes sense to me.

Published in Shalom,  September,  2010,  p. 11

© Laurence H. Kant 2010

Holiness and the I

To be holy is to no longer focus on the I (Lev 19).

Jacob’s Ladder

What is Jacob’s ladder? A gateway opening from one dimension to another. (Gen 28.12)

Humility of Moses

The last letter of the very first word in Leviticus (vayiqra’–“and the Source called”) in the traditional Hebrew text ends with an extra small “aleph.” The rabbis interpreted this to refer to Moses’ humility. Another interpretation: It refers to the silent voice that spoke to Moses, not through his ears, but through his heart and mind.

(The letter, “Aleph,” is silent in Hebrew)

Sinai and Human Authority

Jews believe that at Sinai the Source gave human beings the authority to make their own decisions and run their own affairs.

Origins of Gnosticism

A friend of mine asked me about the origins of Gnosticism. Not everyone agrees on the origins of Gnosticism. The term itself is disputed, because many do not even believe that there is a coherent phenomenon called “Gnosticism.” Of those who do accept the idea of “Gnosticism,” there are some who see it as a second century C.E. Christian movement, but there are others who see it as first a Jewish movement (this is my view). And there are others who see Gnosticism as a kind of “pagan” (whatever that means) philosophical spirituality. Take your pick. It all depends on how one defines “Gnosticism,” I guess. My favorite sourcebook for Gnosticism is, Bentley Layton, Gnostic Scriptures (Anchor Bible Library).

For a comprehensive view of Gnosticism as a Christian movement, see Simone Petrement, A Separate God. For the Jewish origin view, see Guy Stroumsa, Another Seed; also Carl Smith, No Longer Jews. From my point of view, if you look at a text like the Apocryphon of John, for example, this essentially reads as a Jewish text. For Jews living in the Hasmonean and Roman periods, there was constant apocalyptic ferment and messianic crisis–even more so after the destruction of the Temple in 70. The Gnostic view makes sense in such a context. Elisha ben Abuya was not the only Jew to have speculated about a “second God” (hence his nickname, “Aher,” “other”); that kind of speculation can be found in one form or another in Jewish mystical texts in antiquity right through the Kabbalah and Lurianic mysticism. The Christian theory really only works if you define “Gnosticism” in certain terms, thereby making it Christian. I can define pretty much anything into existence by using that kind of logic. It’s like putting on blinders, and then saying that anything you could see without the blinders are really figments.

My own view is that Jews had more widespread influence on non-Jews during the Graeco-Roman period than is generally understood. “Pagans” may have picked up some of the ideas from Jews (as magical papyri seem to indicate). and that could have been one of the avenues that Jewish gnostic ideas traveled to Christianity. Also, as Jews,some early Christians would have received these ideas directly from Jewish tradition.

Jacob’s Ladder

Jacob’s ladder:going up-going down; inhaling-exhaling; holding-letting go; receiving-giving; living-dying (Gen 28.12).

Heartlessness

Heartlessness eventually and inevitably leads to self-destruction. (Ex 7:14)

Last words of a Hero: General Hermann Henning von Tresckow

These are the last words of German General Hermann Henning von Tresckow, spoken on July 21, 1944, when he learned in Bialystock that the plot to assassinate Hitler had failed. He committed suicide immediately afterward.

“The whole world will vilify us now, but I am still totally convinced that we did the right thing. Hitler is the archenemy not only of Germany but of the world. When, in few hours’ time, I go before God to account for what I have done and left undone, I know I will be able to justify what I did in the struggle against Hitler. God promised Abraham that He would not destroy Sodom if just ten righteous men could be found in the city, and so I hope that for our sake God will not destroy Germany. No one among us can complain about his death, for whoever joined our ranks put on the shirt of Nessus. A man’s moral worth is established only at the point where he is ready to give up his life in defense of his convictions.”

In Greek mythology the Shirt of Nessus refers to a poisonous shirt that killed Hercules.

Jacob Dying

As Jacob drew near to death to join his ancestors, we will prepare to join our ancestors and return home (Gen 47.28-31; & Gen 15.15, 25.8)

When Moses Was Too Humble

When Moses was too humble, the Source reminded him that “I will be with you” through deeds, words, and feelings. And so our energy reaches out to those yet to be born. (Ex 3.12)

Study Replaces Sacrifice

Lev 6.2 (6.9) literally says “This is the Torah of the burnt offering” (not “this is the ritual of the burnt offering”). Torah is study, learning, and teaching. Therefore, study of the Torah (including study of sacrifice) is much more important than sacrifice itself.

Holy Work

Let your work, whatever it is, always be holy work. (Ex 25.8-9)

I Will Be What I Will Be

I will be what I will be (ehyeh asher ehyeh): the Source cannot be fully understood (Ex 3.14).

Do What You Came Here to Do

In this world, do what you came here to do. That’s all there is to it. (Ex 38.22)

Be Present

Wherever you go, be there (Ex. 24.12).

Humans are Earth Beings

Humans are earth beings (Gen 2.7), created from millennia of terrestrial DNA. To connect with our bodies is to connect with our primal origins.

Manna and the Wilderness

As we all wander for a while in the wilderness, we each receive the sustenance, the manna, we need (Ex 16.4ff).

Parting of the Re(e)d Sea

The parting of the Re(e)d Sea: A little order in the midst of chaos (Ex 14).

Torah is a Living Tree

Torah is a living tree (etz chayim), never staying the same, always changing and growing.

Healing the Pain of Our Ancestors and Parents

Torah teaches us to heal the pain of our ancestors and parents: Abraham for Terah, Jacob for Isaac and Rebecca, Joseph and his brothers for Jacob, Moses for Abraham and Sarah, Joshua for Moses, and we for our own.

Life is a Classroom

Life is a classroom with a never-ending series of pop quizzes. That’s why we’re here.

True Prophet

A true prophet speaks not for him- or herself, but for the Source (Gen 41:15-16).

The Budding Prophet

While others sit, will I stand? While others are silent, will I speak? While others acquiesce, will I challenge? Am I ready to travel a lonely road? Questions for the budding prophet.

Loving Your Neighbor

“Love your neighbor as yourself” and “made in the image of God” means: Loving your neighbor takes you on the path to loving the Source.

40 Years in the Wilderness

40 years in the wilderness. Enough time passed for Jews to unlearn slave habits.

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