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.

Hasidic Role in Popularizing Mysticism

The early Hasidim were a revolutionary group within the philosophical realm. They popularized Jewish ideas and stood against the established modes of religious thought and practice which seemed too lofty for the masses. Their piety and kavannah (intent) did not only increase personal devotion, they also brought to the mainstream community many mystical perspectives and created a way for non-religious Jews to pursue spirituality as well as observance of Torah.

The dissemination of Kabala helped common men study hidden concepts not available before to the unlearned. Practical Kabalists mostly accommodated their public and were part of the pre- and post-enlightenment mixture of the sciences and popular folklore. This happened some time after the rationalistic scholars such as Maimonides had discouraged mysticism in any form. Zoharic as well as Lurianic Kabala brought to Judaism an enlightened path through the Middle Ages and turmoil of the Reformation era, but to the Mitnagdim these forms of mysticism delve into forbidden territory. Although their fear was rooted in the decline of traditional Jewish practice, the Hasidim to this date excel in their study Mishnah and Talmud, being in the forefront of traditional religious expression.

The Hasidic emphasis on Kiddush Hashem (the sanctification G-d’s name) can be found in rabbinical sources, but the Mitnagdim feared that their incantations, belief in reincarnation, and angelology and demonology would lead the masses astray. There also believed that their self-proclaimed mystics position themselves as prophets, something that cheapen the revelation given to the great men of the Jewish bible.

The popularity of the various Baalei Shem is understandable at a time when leadership was needed, especially as pogroms were taking place in Eastern Europe. At the same time it was necessary for the mystics to spread practical magic to the unlearned people in Jewish terms, helping them to avoid non-Jewish influences. As Kabala spread hidden meanings of the Torah, Judaism became more palatable. This sublime understanding of Judaism helped people who were struggling to survive as they were always told by Christians around them that their religion was an exercise in futility. Mystical books such as the Zohar, that became part of sod (a hidden interpretation) of the Torah, which uncovered its mysteries.

The Hasidic movement also neutralized the messianic expectations taking place at that time channeled Kabala in a way that it would encourage connection to Judaism. Although some scholars might say that the Hasidim only reinforced superstitious European mentality and local folklore, they also brought about mystical literature filled with eclectic ideas based on Renaissance and pre-enlightenment concepts. It is interesting to note that these books are now sacred to the same community that originally rejected them, as the Mitnagdim of that time used to brand the Hasidim with the title “sons of pirates and sharp knives.”