Kiddushin, The Mystical Aspects of Jewish Marriage

“Like the rose maintaining its beauty among thorns, so is My faithful beloved among the nations.” Rashi's interpretation of Song of Songs 11:2

Many mystics have interpreted Leviticus 9 as a wedding between G-d and Israel. The Song of Songs is seen by them as an expounded version of the same events where G-d becomes Shlomo who brings about Schelemut, wholeness to the people of Israel. There is a also a masculanization of female characters in the text. A "Gender paradox occurs, (as) the Daughters of Tssiyyon are read as the circumcised men of Israel...The mystical experience is interpreted as a penetration by the divine word or spirit into the body and soul of the adept" (Boyarim, 46-47.) The mystic takes a female role in their experience of G-d. This aspect of our spiritual connection with G-d in Sinai can help us value and appreciate more our marriages. The importance of sexual, emotional and spiritual intimacy among spouses is compared to our relationship with G-d "The Song of Songs is… a song that was sung at a concrete historical moment of intimacy, at a moment in which God showed Himself to all the People." (Boyarim, 50). Sexuality in Jewish thought is elevated to the highest degree in many texts, especially the Song of Songs which is seen by the rabbis as a “desublimation of divine love, an understanding of that love thorough its metaphorical association with literal, human, corporeal sexuality." (Boyarim, 51)

Kiddushin is a covenant, an agreements between two contracting parties as the one given to Abraham and the one of Torah in Sinai, which is sealed with blood. At the same time the marriage covenant in Judaism, is called Kiddushin instead of "berit," which means a process of holiness, an ongoing sanctification or a distinct intimate relationship apart from others. Shalom bayit "marital wholeness" is the ongoing pursuit of peace in marriage, the covenantal relationship of two human beings. The "Dedication," that takes place during the kiddushin indicates that the couple now have an exclusive relationship, involving total dedication of the bride and groom to each other, to the extent of them becoming "one soul in two bodies."

In Sephardic circles the giving of Torah in Sinai event is seen as "the marriage between Jews and G-d… being solemnized symbolically between the Torah--the bride--and the people of Israel, the bridegroom. In these versions, God as the bride's father gives as dowry the 613 commandments, the Bible, Talmud , and other sacred writings. Moses presents as dowry to his son--the people of Israel--the prayer shawl and phylacteries, the Sabbath and festivals. The contracts are witnessed by God and His servant Moses." (Goodman). This powerful image portrays the relationship between G-d and Jews, in the book “Toward a Jewish Theology” other images connected to marriage are explored. The tabernacle is used by many mystics as a symbol of sexual encounters in marriage. "The Holy of Holies is depicted as a bedroom where the cherubs engage in the procreative act. Where does God dwell? Between the cherubs. Similarly, when a licit coupling occurs between sexual partners. God is present. " (Sherwin, 150)


Bibliography


Boyarim, Daniel People of the Book
Byron, Sherwin Toward a Jewish Theology
Goodman, Philip The Shavuot Anthology

The Mystical View of Brit Milah

"A man is not called by the name of a man except through the commandment of circumcision. Without it he is called a demon not a man. As long as the demonic forces have a hold on a man, through the foreskin and the uncleanliness of man, it is impossible for the higher soul (which distinguishes him as a Jew) to alight upon him and it is impossible for him to be called by the name of an Israelite. Thus it is customary not to give him a name until after circumcision, when the foreskin and uncleanliness have already gone. Then the secret of the higher soul rests on him and he may be called an Israelite man through the commandment of circumcision." Chesed Le-Avraham 2:52 by Abraham Azulai, published in Vilna, 1877

As circumcision has come under attack by those who consider it a mutilation of genitalia, Jewish responses have been the (typical assertions) that it is our rite for entering the community and an historically unbroken Jewish tradition. I would like to propose that according to Jewish sources, circumcision is not only part of our spiritual heritage but a way of reaching divine perfection. The kabbalistic view mentioned above is out of the ordinary in some ways, since it is extra halakhic "According to halakhah, a child born is to a Jewish mother is already an Israelite by the fact of birth." (Jean Holm, p.121)

Maimonides agrees with this stance in theory but feels that an Israelite does not become a Jew until he or she accepts G-d and his revelation to Sinai as real and the commandments as binding on their life. Gershom Scholem speaks of brit milah as part of the perfection of G-d "The eight day then represents a step above the physical, into the realm of the transcendental" (Scholem, p.217). The Hasidim see it as setting apart a Jewish child for a special calling" it gives the individual access to the highest spiritual realms, from which he can draw down the most lofty souls." (Kaplan, p.37)

Daniel Boyarim covers this subject extensively and speaks about how the brit milah can be seen by anti-Semites as form of Jewish alienation "As long as the participation in the religious community is tied to those rites that are special, performed by and marked in the body, the religion remains an affair of a particular tribal group, " (Boyarim, p. 41) To some this "strange practice" (circumcision) comes from an Israelite obsession with hygiene, as there are medically speaking some health benefits associated with this practice. Jews are also seen by others as the "saviors of this civilization, a salvation effected through the invention and transmission of the principles of health and hygiene." (Hart, 10 )

To Boyarim the midrashim on this subject are a denunciation of Christian lack of historical cohesiveness, over spiritualization, and lack of nationhood or ethnical unity (Boyarim, p. 43) The most important aspect of brit milah is how it makes an ordinary man an instrument of the divine "...for the Rabbis of the Midrash it is a sign of the sanctification of the physical body; the cut of the penis completes the inscription of G-d's name on the body. It speaks of circumcision as a transformation of the body into a holy object." (Ibid. 43)

Bibliography


Boyarim, Daniel People of the Book

Hart, Mitchell B. The Healthy Jew

Holm, Jean Rites of passage

Kaplan, Aryeh Sefer Yetzirah The Book of Creation

Schlohem, Gershom Ha Kabbalah shel Sefer Hetemunah VeSehl Abraham Abulafia Jerusalem

G-d's Anthropomorphisms & Feminine Attributes

The prayer for the state of Israel starts with "Our Father in Heaven, Rock and Redeemer of the people Israel..."

G-d as Grandparent
There are many anthropomorphisms in the Tanak, but in mystical circles G-d's compassion is symbolized using human characteristics such the 13 strands of G-d's beard. His 13 attributes of mercy. In the High Holidays we say Adonai, El Rachahim, describing Hashem as a loving, giving, patient and forgiving parent. He is merciful and gracious. He also displays Gevurah-severity might. In Hebrew zakan means beard, while elder is zakeu. G-d is depicted as an elderly man with a white beard, a male that shows fatherly characteristics. To most people a grandfather is known as someone who in his wisdom knows how to love. Although G-d should be seen as an old man, he is helpless like a baby. The Maggid Bauxbaum uses this example to communicate that "G-d is helpless (and) needs us to save the world." That is why there is a Sephardic custom to kiss your hand like you kiss the mezuzah after shaking the hand of another Jew.

G-d should be also seen as our beloved
Rebbe Nachman said that G-d should be seen as our beloved. With a passionate love we should approach him. Awe of G-d is separate from the fear of G-d. Love connects you with G-d, there is no guilt and fear with G-d, only a relationship of love and reverence for his might.

G-d as Mother
I have been reading the book Metaphorical Theology by Sallie McFague she writes "Religious language consists of nothing but metaphors and models, and theological language is rife with them." (P.106)
Jewish feminists have questioned traditional G-d-language, people like Rita Gross argue that, "If we do not mean that God is male when we use masculine pronouns and imagery," there should be no objection "to using female imagery and pronouns as well." (Grenn, Connecting With Deity Through a Feminist Metaformic Thealogy)
The Shekhinah in Jewish thought can fulfill the need from feminist to have a "feminine deity or divine principle is necessary if women’s experience is to be included in a religious world view." (McFague, Metaphorical Theology p.156)
At the same time the article Connecting With Deity Through a Feminist Metaformic Thealogy by Deborah J. Grenn, Ph.D. says the following "While the image of the Shekhinah was an important consistent of Kabbalism that gained widespread popularity, it was never incorporated into the liturgy as an accepted counterweight to the masculinity of God."

G-d's feminine attributes
An important thing to remember is that "Since one is not describing God but expressing the quality of a relationship all kinds of metaphors will be appropriate which genuinely reflect some aspect of that relationship.” (McFague, Metaphorical Theology p.166) The book speaks about how G-d’s feminine attributes are described in Israel’s relationship with Hashem thought the Bible, such as the imagery of a mother conceiving, birthing, and breast-feeding his people. Before someone dismisses the claims of the feminist we should think about this as“(Hashem) bears Israel from its conception to old age” like a loving mother. (Tribble, God and the Rhetoric of Sexuality p.19)

Isaiah 44 יְשַׁעְיָהוּ
ב כֹּה-אָמַר יְהוָה עֹשֶׂךָ וְיֹצֶרְךָ מִבֶּטֶן, יַעְזְרֶךָּ: אַל-תִּירָא עַבְדִּי יַעֲקֹב, וִישֻׁרוּן בָּחַרְתִּי בוֹ. 2 Thus saith the LORD that made thee, and formed thee from the womb, who will help thee: Fear not, O Jacob My servant, and thou, Jeshurun, whom I have chosen.

Devekus: Union with G-d

Dvekut is a Kabbalistic concept which draws from biblical mandates of restoring creation through union with G-d and heart-felt observance of mitzvoth. In Hassidic thought dvekut is as an outcome of G-d’s presence in the midst of all Israel. This concept provides a path to holiness for individuals. The Hasidim believe that by clinging on to G-d they could restore the original perfection of the universe. This deep understanding of existence is fulfilled not only by Jewish prayer and the practice of Torah's commandments, but by the intent behind these spiritual exercises.
According to Aaron Wertheim "The Hasidim regard the fulfillment of each mitzvah as only preparation for deveikus with God.” Early Hasidim influenced by Sefer Ha Zohar had a unique perspective of the soul, restoring the world, the human condition. They viewed the Shekhinah as actively involved in human affairs. "...the Shekhinah is distressed at the suffering of its children. Every creature is linked to its Creator, and the Shekhinah is linked to man, when any man suffers, the Shekhinah suffers "

Dvekut is part of Hasidic esoteric vision of the world as it plays an important role in the belief that G-d is mystically united to Israel through the covenant of Sinai. " The mystical literature of the middle ages took a new conceptual turn, based on the conflation of the feminine figures of the Shekinah and of the congregation of Israel into a single image representing the feminine side of divinity."

The concept of dvekut was influential in building a stronger Jewish community in the pre-Enlightment era as they dealt with Galut (the Great Exile). "As the daily concerns of the practical reality of the exile (the main focus of halakhah) gave way to an eschatology oriented toward a celestial reality beyond the limits of time and space, so the study of norms and practices of halakaha was gradually replaced in certain mystical circles with the study of Kabbalah."

The early Hasidim through their piety, penitent behavior and strong central leadership model brought about revival within their small Jewish communities. They also drew the masses to either observance of the mitzvoth or a stronger connection with G-d. This as they felt that the redemption of Israel was imminent through tiqqun olam. "Thirteen Qualities engraved before me and shining like candles. When you explain them all, it will rise and they will be fixed, crowned and hidden in the secrets of the beard's tiqqunim. Each tiqqun, when explained sits like a king over his armies. Be aware that such an array will not be until the days of Messiah."

Carlbach’s Legacy

Shlomo Carlbach always spoke of getting to “the inside of the inside of the inside”
Religion is the outside, spirituality is the inside

The Maggid declared "Shlomo my spiritual master, held to orthodoxy with its rules and limitations. Shlomo had a concept of invisible walls. In many cases kashrut separates you from others. When I became religious I wanted to be close to people. Is irritating for others that we can’t eat other people’s food. But when you are full of love, not feeding you is not of the essence. Shlomo exuded love as he kept the rules and transcended them as well."

Carlabach’s teachings are at the center of Judaism. Shlomo used to say quoting the Kutzer Rebbe” G-d only loves what is real” everything that is phony does not matter. Don’t let other people tell you if you have worth. You decide your relationship to G-d. We give people honor, allowing ourselves to be humbled as well as defending our rights and dignity.

Maggid's Mystic Breezes in the Garden of Eden 3

Ruchaliyut
Spirituality in Hebrew, is ruchaliyut

There are Three ways to influence people spiritually:
1. Give classes
2. Write books
3. Radiate Divine light by communicating G-d’s presence

Halo is a Jewish word it appears in the book of Job, it represents the higher parts of the soul. "Halo liro arehoshiach"

"Ezech elohim ha nefesh" The soul of our soul is the shechinah, as G-d is eminent

True knowledge is to make important what is unimportant and unimportant what is important. We honor our teachers by passing it on. Like a candle lighting another candle.

Maggid's Mystic Breezes in the Garden of Eden 2

The Chosen People
The term Yehudi means to praise. The essence of being a chosen people is to teach others to praise G-d. Others get irritated with the concept of choseness, Sholomo Carlbach taught that everyone is chosen, as G-d chose humanity and Jews are the central servants of G-d and people. Sometimes we grow arrogant because we have been stepped on so much.

Maggid's Mystic Breezes in the Garden of Eden 1

A year ago I met Maggid Yitzhak Bauxbam disciple of Shlomo Carlbach

Below is his presentation that I will post in parts in the next couple of weeks.


The Mystical Angel "Michael"
He started by speaking of how Michael is the angel of the Jewish people, as well as the angel of the world. Every nation has an angel. The Baal Shem Tov was taught by Ache ha Shaloni, the biblical prophet that taught Eliyahu Ha Navi. He is the one that teaches the secrets of the Torah. The greatest mystics have had either prophet appear to them. The Bescht was told by that it is time to put to the side the angel Michael. He always defends the Jewish people when we do something wrong in the heavenly court. He makes excuses for us just as Aaron made excuses for us in the Torah. Moses was like G-d’s best man during our marriage to him, and Aaron was the people of Israel’s bride’s maid. Moses would say “Let Justice pierce the mountain.” Michael sacrifices the holy Tzadikim before the throne of G-d in heaven. G-d has compassion on the Jewish people as we produce holy people. The tzadikim justify the nation. When Jews keep a mitzvah the angel Michael rejoices in heaven. If we want the Meshiach to come, we must put the angel aside. We must fulfill our true function in the world of teaching others Torah, expanding it to the whole world.

Prayer in Jewish Though

To me prayer is a form of worship; as Jews we pray 3 times a day just like the priests did in the temple in biblical times. It is a longing for restoration of ancient rites that draw us near to G-d. As well as a longing for future world unity and G-d being fully revealed. I have learned to pray even if I don’t feel like doing it. I know that G-d appreciates our struggle to connect with him. I feel that I make my day holy by asking him to sanctify the time. As I offer the day to G-d for him to bless it. To me G-d is revealed through out the day, I communicate to him in prayer as a form of devotion. This relational approach is asking for G-d to direct my way and walk with me; encouraging and strengthening me.

We ask G-d to improving our current situation through prayer. Prayer is also a form of confession and repentance, not a only a way for G-d to change the course of events. Prayers can be expressed in unstructured ways, as ongoing spontaneous thoughts and words of thankfulness. These heart-felt prayers are light without a vessel. Our traditional prayers are more rational as we ask for G-d’s will to be done. Praying the Psalms or the Siddur is putting the light in a vessel the kavanah in the mitzvah. The more you practice prayer, the better you become at it.

I do not only pray for miracles, but for G-d’s mercy and faithfulness to be revealed. I do not believe G-d is capricious, but that as we draw near to him, he will heal our broken hearts through his insight and guidance.