Prayer and Destiny: Lesson One – Full Text

The instruction in these lessons is practical. It aims to improve your quality of life by deepening your sensitivity to Divine influence. It is designed for those interested in the practical application of spirituality, for those who understand that metaphysical speculation is vanity if it does not integrate into daily life and become a resource for solving personal problems. The lessons emphasize accessibility, avoiding technicalities wherever possible. Their basis is traditional Judaism. They include exercises which are essential if you want to integrate the material and make it yours. Ideally, it should seep into your bones. Your instinctive and reflexive way of relating to the world should become conditioned by its truth.

. . . By its truth, not its bias. A wise reader must be wary of hidden premises that color the way information is presented and distort its conclusions. Yet, if you want to make the most of these lessons you must be open to them on all levels. It is absolutely critical that you trust their integrity. A suspicious student keeps learning on a superficial level, a tact which is ultimately self- defeating.

You can, however, acknowledge this dilemma and circumvent it. Judaism has a rich tradition of using conscious intention to influence a deed that will follow. A preparatory prayer enhances the effect of an act and directs it toward a particular end. It expresses what you hope to accomplish through the deed and empowers that desire.

The following affirmation expresses the ideal approach to any learning situation: I seek truth from the depth of my being. I do not want to be limited by my own narrow-minded conception of what it should look like. I will open myself to these classes with one condition: Whatever is true should enter my life and take root. Whatever is false should pass through and leave no impression. I trust that it will be so. I embrace truth and deflect falsehood.

Recite this (or something like it) with sincere intention before you read each lesson. Your learning will surely deepen. It is freely adapted from an informal Jewish prayer said before studying Torah. Of course in its original form, the prayer is addressed to the Divine Source of all knowledge. This requires preliminary discussion.

Undoubtedly, many of you reading these lessons are not even sure if you believe in G-d. This question is legitimate and demands serious attention. A later lesson will examine the dilemma of how to obligate belief in anything, let alone belief in G-d. In the meantime, the word is going to come up. Judaism is about G-d and about our relationship with G-d. It is impossible to present the principles and practice of Torah without constantly referring to the Rootless Root of all existence, the Creator and Sustainer of all reality, the Divine Presence that we call G-d.

For many, the questioning of G-d’s existence is a valid response to a distorted conception. Whether consciously or not, we internalized our childhood notions of Divinity that we built from anthropomorphisms taken literally. As adults, we examine our belief systems and do some housecleaning. If our concept of G-d did not mature with the rest of us, then it has to go. If the word conjures visions of a great bearded man in the sky demanding obedience and exacting retribution — or even a more sophisticated image of a cosmic persona with petty concerns and inhumane values, capable of horrible cruelty to innocent children — we must reject the concept altogether, and rightly so. It does not make sense; it should offend our rational sensibilities, it is primitive, superstitious, and psychologically unhealthy. In reaching these conclusions, we are absolutely correct. Judaism states unequivocally and uncompromisingly, as one of its Thirteen Articles of Faith, that G-d is incorporeal. And even more than a simple tenet of the religion, this idea is the bedrock truth of the Jewish faith. To take these anthropomorphisms literally, on any level, is truly heresy.

In his monumental work, Guide to the Perplexed, Maimonides goes through each anthropomorphism used in the Bible and identifies the information that it metaphorically communicates about G-d. For example, in the final verses of Deuteronomy, it says, “There arose not again in Israel a prophet like Moses, whom G-d knew face to face . . ..” To see the “face” of a person is to be in his or her presence. To communicate “face to face” implies physical intimacy and direct communication. The Bible acknowledges that, although Divinity fills all points of time and space, the perfection that characterizes G-dliness is hidden most of the time. Thus when Scripture mentions the “face” of G-d, it is saying that the omnipresence of Divinity is revealed in this particular moment. It is as if one were face to face with the Creator, for sublime perfection is all one sees.

So why does the Bible use human imagery to describe G-d, if it is only going to confuse us? Tradition teaches that the “Torah speaks in the language of people,” for communication between G-d and His creations requires a common vocabulary. Otherwise, it becomes monologue. No matter how profound a thought, or how many have heard it spoken, it might as well be gibberish, from the perspective of communication, if the audience does not understand the words.

As a teacher condenses his relatively vast body of knowledge into a vocabulary which suits the level, ability, and interest of his student, so does G-dspeak to us through the Torah, a communication which must be meaningful to child and adult alike. Its wisdoms are the property of every human being. As such, it must communicate on all levels simultaneously. This is no small task. What a marvel that it has succeeded! Walk into any religious Jewish home and you will see parents and children reading the same Book. And even more astounding, those same 250 pages engage both of them day after day, month after month, year after year, generation after generation. The child finds stories that spark imagination and inculcate basic morals, while the parents extract profundities of philosophy and metaphysics. Our work as adults is to strip the anthropomorphisms of their literal and petty connotations, exposing the profound spiritual concept veiled in analogy. This is a most potent exercise. The Kabbalists note that there are exactly fifty nouns used in anthropomorphic relationship to G-d. (For example: Hand of G-d, throne of G-d, sabbath of G-d, etc.) These very terms reveal many of the mysteries associated with the Fifty Gates of Understanding (Binah). They are the fifty levels of understanding G-d’s unity. This subject is discussed at length in the mystical writings. It is, however, a more advanced area of study, and will be discussed in depth in later lessons.

Another common misconception is that the Jewish G-d is a male G-d. In fact, G-d is beyond gender, making use of both male and female elements as deemed appropriate for the purpose of interacting with creation. Yet at the deepest level of His all-encompassing oneness,even the dualities of gender do not exist. The conventions of Kabbalah in this respect are based on the physical differences between men and women. Therefore, when G-d assumes the role of transcendent, active bestower and outward, extending principle, He is referred to in the masculine. Upon assuming the role of indwelling presence and receptivity, the feminine case is used. The language of these lessons follows this model. An intensive discussion of male and female principles within Divinity and their correspondence to the various names of G-d used in prayer is presented in later lessons.

Another common misconception is that the Jewish G-d is a male G-d. In fact, G-d is beyond gender, making use of both male and female elements as deemed appropriate for the purpose of interacting with creation. Yet at the deepest level of His all-encompassing oneness,even the dualities of gender do not exist. The conventions of Kabbalah in this respect are based on the physical differences between men and women. Therefore, when G-d assumes the role of transcendent, active bestower and outward, extending principle, He is referred to in the masculine. Upon assuming the role of indwelling presence and receptivity, the feminine case is used. The language of these lessons follows this model. An intensive discussion of male and female principles within Divinity and their correspondence to the various names of G-d used in prayer is presented in later lessons.

Finally, we need to agree on some working definition of G-d. This does not presume belief in G-d. Rather, communication works best when people are speaking the same language, when a word conjures similar ideas in writer and reader alike. The most essential name of G-d in Judaism is the Tetragrammaton, the four-letter, unspeakable name י-ה-ו-ה). A Jew often refers to Divinity as HaShem, which means literally, “The Name” written above. These four Hebrew letters contain all the permutations of the verb to be. Tradition teaches that The Name translates as, THAT WHICH WAS, IS, AND WILL ALWAYS BE. When we use the term G-d or HaShem in these lessons we are intending this. While there are levels of Divinity that defy description altogether, nevertheless, the Tetragrammaton provides a simple, accurate, and useful working definition of the Jewish concept of Divinity. G-d becomes the point of eternity that lies within each moment and each object, that which preceded creation, permeates creation, and will endure beyond its passing. From here on, G-d and HaShem will be used interchangeably.

In addition to the Tetragrammaton, which is an actual name of G-d, Divinity is often indicated by Its various attributes. Some of the most frequently occurring are: The Holy One הקדוש ברוך הוא, The Presence שכינה, The Infinite Light אור אין סוף, The Infinite One אין סוף, The No Thing אין, The Creator הבורא.

These lessons focus on you and your relationship with Eternity (otherwise called HaShem). It is here that growth must begin; therefore this must be the priority of each life. Humanity is a collective entity which depends upon the well-being of its individual units. The more satisfied, adjusted, and joyful each person becomes, the healthier the human race. Frustration and despair come from misunderstanding one’s role in creation. Each person must find his or her place in the cosmic plan, both as an individual and as a member of the human race. The Torah is a system of practical and esoteric knowledge on this subject. Contrary to popular belief, it is not, in essence, a collection of moral shoulds and should nots. It is not, at its root, a book of ethics. The Torah reveals the underlying science of spiritual law. It is a textbook of spiritual physics. As such, it is completely pragmatic. It identifies what benefits and what harms the soul; what is a good investment of time and energy, and what is a waste of life’s resources; which actions leave positive and enduring effects, and which will bring suffering (though their immediate effect seems otherwise). It deals with cause and effect, not ethics. True, the Torah in its holistic nature includes moral implications. Similarly, a holistic diet benefits not only the organs, but also the complexion, yet it cannot be called a beauty treatment. In essence, the Torah reveals the science of cause and effect as it applies to the world of spirit.

The inability of our outer senses to see the soul makes it difficult to verify the Torah’s assertions. Nevertheless, the scientific method is still useful, and we will learn to apply it to the spiritual realm, and to problems such as these.

One thing is certain. If you experiment with the practices of Judaism, and the methods delineated in these lessons, you will (with G-d’s grace) experience a tangible improvement in the quality of your life. Moreover, the ripple effect goes beyond your personal domain. As you acquire more accurate information about the science of living, you become a more effective member of society. Your personal success in this area adds to the collective resources of humanity.

Rabbi Yisrael Salanter, a great Torah leader in the 19th century, founded a school of thought called mussar, which emphasizes the psychology of spiritual practice. While reflecting on his life, he said:

In adolescence I aimed to change the world — to right the wrongs of humanity on a global scale. I envisioned an end to war, oppression, injustice, and strife. Soon I realized that I would have to change my own community first. Only after succeeding here, could I hope to impact upon the world. So I set out to improve education, mediate quarrels, and introduce proper priorities into local politics. Finally, I saw that my real work was with my family. I must begin by changing and perfecting those closest to me — my wife and children. Only later did I see that my true focus of effort must be myself — that to become a kind and decent human being was a life’s worth of work. And if, with the grace and assistance of G-d, I could succeed in this most difficult of tasks, I would be making the greatest of all possible contributions to my family, community, and even to the world.

Peace of mind is contagious. A deep, abiding sense of joy and trust radiates to all around and sparks happiness in them as well. No person is an island. You affect the world around you, especially those whose lives touch yours. As you become more secure with yourself and your place in the world, you become more effective in all you set out to do. Furthermore, your relationships with family and friends will improve. In this way you add to the riches of creation.

There is a catch here. Only true joy and true peace have this power to effect your life. Only they endure. Illusory joy always crashes. The pleasure is negated by pain, the joy by sorrow, the peace by anxiety, in an endless roller coaster of highs and lows.

Thus, the obvious question is: What makes some happiness authentic? What constitutes true peace? It is that joy which arises spontaneously in the heart as you deepen your relationship with the Eternal. Each step of growth and wisening can always be revealed as this. In an infinity of guises, this is always our heart’s desire.

But the answer itself raises numerous questions. What is the Eternal? Does it mean I must believe in G-d? How can one have a relationship with pure abstraction, with this vast, intangible concept of Creator, with the Transcendent? How does one create a program for sustained growth in this area? Where is guidance to be found? How does one avoid complacency? It happens sometimes that I feel a momentary flash of that relationship, but how can I direct the process myself, make it a regular and dependable experience? What does this have to do with being a healthy, happy human being?

This learning program addresses exactly those questions. If you take the lessons seriously, and carry them out precisely, you will reap innumerable rewards. These procedures have been tried and tested for millennia. In every geography, culture, and conceivable set of life circumstances, Jews have studied and practiced Torah, and found it relevant. From Sinai to our modern technological world, from Greenland to Africa, from the bastions of wealth and aristocracy to the death camps of Nazism, Jews have practiced Torah. Its wisdom is inexhaustible; its power to sweeten even the harshest circumstance is unsurpassed. Study each lesson carefully, until you know exactly what it means. Then put it into practice. Give at least a week to the work outlined in each lesson. Make haste slowly.

A word about the stories (some of them from the Talmud, and others from later writings) which will be quoted in these lessons: Stories need not be taken literally. They serve in Jewish tradition as a teaching device, with many deep concepts couched in symbol and parable. On the other hand, the story is not to be discounted as only a parable. As the Rogitchover Rebbe enigmatically said of the midrashic and chassidic stories: “Whoever says they could not be true is a heretic; whoever insists that each detail must be literal is a fool.”

One last technical point: Many people have expressed discomfort with writings that use the generic “he.” To accommodate these readers, even-numbered lessons will use generic “he”, while odd-numbered ones will use “she.” Starting now.

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