Universalism in Judaism

Hasidei Umot Haolam, is the term used in Jewish tradition for the righteous among the peoples of the earth at the same time the monotheistic concept in the Torah is thoroughly universal. This as G-d creates prototype man who is the ancestor of all mankind, Adam. When the Bible deals with general moral questions it tends to do so via the involvement of non-Jews (for example, Sodom and Gommorah, the Flood story, the Books of Job and Jonah). The Prophets also are replete with universalistic references. At the same time in Jewish mystical sources there is an elemental conflict between good and evil, the pagan nations of the world are viewed in thoroughly negative terms; they are labeled Amalek, Esau or Edom. This of course does not contradict the concept elucidated above that individual non-Jews who were virtuous could rise to the heights. There is an important differentiation between pagan idol-worshipers who are by definition corrupt and wicked, and of non-Jews in general. One definition of virtuous non-Jews is those who observe the seven Noahide laws. (Segments of this post were taken from a Masorti Halakhic Responsa on Jewish Universalim)

Tehillim: The Gates of Repentance

For the saying of Psalms has a special power for repentance. But you should occupy yourself all the year with sayings Psalms with kavvanah so as to merit coming to repentance. Likkutei Ayzot, Tshuvah, #32

According to Rabbi Weintraub Psalm 90 is good for this purpose also.

Psalms Chapter 90 תְּהִלִּים
A Prayer of Moses the man of God. Lord, Thou hast been our dwelling-place in all generations.

Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Thou art God.

Thou turnest man to contrition; and sayest: 'Return, ye children of men.'

For a thousand years in Thy sight are but as yesterday when it is past, {N}
and as a watch in the night.

Thou carriest them away as with a flood; they are as a sleep; in the morning they are like grass which groweth up.

In the morning it flourisheth, and groweth up; in the evening it is cut down, and withereth.

For we are consumed in Thine anger, and by Thy wrath are we hurried away.

Thou hast set our iniquities before Thee, our secret sins in the light of Thy countenance.

For all our days are passed away in Thy wrath; we bring our years to an end as a tale that is told.

The days of our years are threescore years and ten, or even by reason of strength fourscore years; yet is their pride but travail and vanity; {N}
for it is speedily gone, and we fly away.

Who knoweth the power of Thine anger, and Thy wrath according to the fear that is due unto Thee?

So teach us to number our days, that we may get us a heart of wisdom.

Return, O LORD; how long? And let it repent Thee concerning Thy servants.

O satisfy us in the morning with Thy mercy; that we may rejoice and be glad all our days.

Make us glad according to the days wherein Thou hast afflicted us, according to the years wherein we have seen evil.

Let Thy work appear unto Thy servants, and Thy glory upon their children.

And let the graciousness of the Lord our God be upon us; {N}
establish Thou also upon us the work of our hands; yea, the work of our hands establish Thou it.

Whomever wants to merit becoming worthy of doing tshuvah, should accustomed himself to saying psalms, for the Psalms have a special power to inspire repentance. Likkutei Aytzot, Tshuvah, #32

Elisha Ben Abuya's Depiction on As A Driven Leaf

One aspect of mysticism is how the mystic can drive himself mad or worse if he is not careful in his quest for divine awareness.

"Our Rabbis have taught, four entered into the Pardes. They were Ben Azai,
Ben Zoma, Aher, and Rabbi Akiba. Ben Azai gazed and died. Of him it is
written, "precious in the eyes of HaShem is the death of his pious ones"
(Tehilim 116, 15). Ben Zoma gazed, and went insane. Of him, it is written,
"have you found honey, eat your share lest you become full, and vomit it
up.” (Mishlei 25, 16). Aher became an apostate. Rabbi Akiba entered, and
exited in peace.” Hagigah 14B

The book "As A Driven Leaf" is a fictional depiction of what happened to Aher (ussually associated with Elisha Ben Abuya)in his quest for truth. Although
Elisha Ben Abuya's life account is portraited as heroic, where in the midst of great
forces of change and tradition a man has to choose conscience as a
sanctuary for independent thought and live the consequences of that
resolve. Elisha's journey into perdition takes places as he begins to feel that the doctrines of tradition were weak against the reality he was facing, making him ponder important existencial questions. His quest for truth led him to the dark waters of heresy as Elisha admits to his childhood teacher that "the old
truth has failed me, I must find another" (p. 201). He later admonished the necessity for any form of belief for humans to define themselves. "Faith is indispensable both as a base on which thought may stand, and as a check rein when logic goes astray" (p. 242). Milton Steinberg was wise to express the climax of Elisha's inner struggles during the traumatic event of the character seeing an innocent child die. The skepticism that he had kept inside bursts as he exclaims "There is no reward. There is no Judge. There is no Judgment. For there is no God" (p. 250). These words lead to his demise; for as he runs from being ostracized, he carelessly instructs others not to put their trust in fables. Although it is important to have "... a theology, a morality, a ritual, confirmed by logic"(p. 203). People should come to a place where they can be comfortable with uncertainty. As much as we need to know that what we believe is true, we must wrestle with issues incorporating both out a strong religious foundation and leaving some room for doubt and scientific knowledge. That is how we know that we are not fanatics but mystics, those seeking g-dliness.

Yedid Nefesh and Jewish Meditation

I have been studying Jewish Meditation and found a handout regarding Yedid Nefesh which Maggid Yitzhak Buxbaum introduced to me and others a couple of years back. He spoke about how it is related to the Shechinah and it thanks G-d for creation and our relationship with the Eternal.

Beloved of the soul, Compassionate Father, ידיד נפש אב הרחמן
draw Your servant to Your Will; משוך עבדך אל רצונך
then Your servant will hurry like a hart ירוץ עבדך כמו איל
to bow before Your majesty; ישתחוה אל מול הדרך
to him Your friendship will be sweeter יערב לו ידידותיך
than the dripping of the honeycomb and any taste. מנפת צוף וכל טעם


Majestic, Beautiful, Radiance of the universe, הדור נאה זיו העולם
my soul pines [lit: is sick for] for your love. נפשי חולת אהבתך
Please, O G-d, heal her now, אנא אל נא רפא נא לה
by showing her the pleasantness of Your radiance; בהראות לה נעם זיוך
then she will be strengthened and healed, אז תתחזק ותתרפא
and eternal gladness will be hers. והיתה לה שמחת עולם

Enduring One, may Your mercy be aroused ותיק יהמו נא רחמיך
and please take pity on the son of Your beloved, וחוסה נא על בן אהובך
because it is so very long that I have yearned intensely כי זה כמה נכסף נכספתי
to see speedily the splendour of Your strength; לראת מהרה בתפארת עזך
= only these my heart desired, אלה חמדה לבי
so please take pity and do not conceal Yourself וחוסה נא ואל תתעלם

Please, my Beloved, reveal Yourself and spread upon me הגלה נא ופרש חביבי עלי
the shelter of Your peace; את סכת שלומך
illuminate the Earth with Your glory, תאיר ארץ מכבודך
that we may rejoice and be glad with You; נגילה ונשמחה בך
hasten, show love, for the time has come, מהר אהוב כי בא מועד
and show us grace as in days of old. וחננו כימי עולם