WEEK SIX: Questions, Answers and Discussion - Part Three

Derek asked :

2 questions about prayer:

1. In the early days I used to think davvening meant the act of swaying during prayer. I now know better, but is there a name for the swaying?

2. I am curious about the rationale for swaying. I tell people it is a way to increase concentration, but I have always felt something else (though I've not heard anyone day it). I feel as though I am repeatedly bowing to Adonai. I enjoy this act of devotion. Is that an element of the swaying that anyone speaks of?



Authors are not agreed or certain about the etymology of “davvening.” One suggestion is that it is related to the LATIN “divinus.” However, as for the swaying, it is called “shuckling.” Two descriptions of its purpose come to mind from my reading: One is that it is a way of actualizing “let all my bones rejoice” and/or “Let all that is within me bless His Holy Name.” Another is that it has to do with shifting one’s center of gravity while praying—it helps with bodily comfort and longevity in the standing position. I think Jordan Lee Wagner of “The Syngaogue Survival Kit” is the author of the latter explanation.

As for Paul’s question concerning the definition of ‘holiness” and its relationship to “spirituality,” I was thinking of this while walking to the subway here in NYC where I am today finishing a three day visit with my oldest son. How’s this?” “Holiness is presenting oneself as a living sacrifice to Hashem in all ways always.” “Spirituality is the consideration, discussion, study, and pursuit of means toward that end.” Just as there were prescribed ways that different sacrifices were presented in the Older Testament, so the prescribed pathway of holiness differs for different people-groups. Particularly, the pathway mapped out for Israel is different (but overlapping) with that of the nations.

Of course, other communities would define holiness and spirituality differently, and generically, both terms could be otherwise defined. However, these are the definitions I am proposing for us and our context.

These definitions are in addition to those presented in the Extended Course Description and other documents, lectures, comments in this course. However, thanks Paul for the question. I like this current approach you evoked and would suggest to all of us, that as we devote ourselves to the study of ANY worthwhile pursuit, it is a good idea to from time to time update our definitions—it is a good exercise in assessing and coalescing thought.

robert said...
Robert

Q1-

In Sonsino’s book page 8, he says, “In many areas, Kabbalah has even reached the masses: In Tel Aviv, the Kabbalah Learning Center has a display in the central bus station.” I first want to clarify that I know little about Jewish Kabbalah and actually look forward towards learning more about this in R 532. My question is how open can our movement be to the Kabbalah when very few of our leaders know anything about it? Most MJ Rabbi’s that I have spoken to seem afraid of it (should they?) Christians seem to get their ideologies of Kabbalah from the media and usually say it’s demonic. The reports that I hear from those serving in Israel is that many young Israelis are drawn to this movement and the fruit of it is very crass, sinful and far from a respectable Judaism. America seems to have a “McDonalized” version of Kabbalah, so how is our Americanized Kabbalah different from that in Israel? I was told by a Chabad-Lubavitch that true Kabbalah is not really exposed to the public, but rather carried down orally Dor L’ Dor? 


Kabbalah is Jewish esoteric (off the beaten path, known only to the initiated, thus, secret) speculative theologizing about spiritual knowledge, power and creation. As such, it traverses concerns normally found in the area of magic—which also concerns the interfacing of knowledge and power. However, it is simplistic to simply say that kabbalah is Jewish magic. It would be like simply saying that a Christian interested in knowing more about God so he can experience more of the flow of God’s power is simply involved in Christian magic. It is hamfisted, overgeneralized thinking.

Still, there are many who relate to Kabbalah in a magical way—as a means of accessing and controlling spiritual power. These people are immature, wrong, and “cruising for a bruising”—apt to get into trouble.

In the more seasoned and responsible of Jewish circles, Kabbalah is an area of study reserved for those with a deep knowledge of, experience in, and devotion to the pathways of Torah holiness. It is an area that only the mature are allowed to investigate—persons whose character guarantees they are not seeking to play with fire.

As speculative theology, Kabbalah is useful as material to inform Messianic Jewish theological constructs, because it gives us Jewish ways rooted in Torah of speaking about the nature of God, Creation and Messiah. Mark Kinzer will be teaching on some of this in our courses of study.

But the kinds of things done at the Kabbalah Center or available on the bookshelves in popular bookstores should be avoided—they are pandering to people’s craving for spiritual secrets and access to power apart from deep moral and spiritual commitments appropriate to a Torah life—the latter must be the foundation for the study and assessment of Kabbalistic writings.

Robert’s 
Q2-

In Lecture 3.2 you stated, “We need to be careful not to restrict people who say – I really sensed G-d in a sunset… or a mother sensing God in a birth.” You then asked if this was to be rated 1st or 2nd rate, and that Providence is Hashem in the middle of ordinary circumstances. I certainly agree that we should not demean these experiences; I personally have had quite a few. But my question is, isn’t this type of “awe” similar to that of the charismatic movement? A common event in our congregation is to have a non-Jew with a Pentecostal background come in and say, “G-d is saying this, or I witnessed gold dust in my bedroom so forth and so on. Where do we draw the line to where experiencing G-d doesn’t become a “Woodstock” experience? It seems that the Reconstructionist perspective of, “enriching the individual emotionally and intellectually filling him/her with a sense of great awe,” is quite similar to the Charismatic experience?

Thanks for your question: What I was advocating was for us to not despise what is normally called “General revelation,” the kind of thing Paul speaks of in Romans one, of God’s eternal power and deity being clearly perceived in the things he has made. When a woman wonders at the birth process, or someone wonders at a sunset or the beauty of music, this is general revelation—and it is a genuine pathway to knowledge. It is general revelation—that kind which is available to everyone—through ordinary experiences. The kinds of charismatic/Pentecostal testimonies you mention (people claiming to have found gold dust in their room, seeing Jesus in the blender, ete.) are NOT this. Here people are claiming special revelation through out of the ordinary experiences, and in some manner, in my view, are often seeking to be regarded as special for having had such “revelations.” For the most part this is to spirituality what cotton candy is to nutrition. It is not healthy and ought not to be merchandised in our congregations.

Finally, for today, I think some of our comments here are based on a misunderstanding of Roz Kinzer’s position on charismatic experience. She very much values the charismatic experiences she had in her formative years, and we should not disparage such either. Thesse matters warrant further discussion—and more thought from me before I interact with your questions. Hopefully, tomorrow.

Until then—shalom,