#aryeh kaplan

[didanawisgi]

“When an individual is worthy of the mystery of Attachment (Devekut), he can also be worthy of the mystery of Stoicism (Hishtavut). After he is worthy of Stoicism, he can also be worthy of Meditation (Hitbodedut). And after he is worthy of Meditation, he can be worthy of Ruach HaKodesh (Holy Spirit, enlightenment). From there, he can reach the level of Prophecy, where he can actually predict the future.

In explaining the mystery of Stoicism, Rabbi Abner related the following account:⁷⁷

A sage once came to one of the Meditators (Mitbodedim) and asked that he be accepted into their society.

The other replied, “My son, blessed are you to G-d. You intentions are good. But tell me, have you attained stoicism or not?”

The sage said, “Master, explain your words.”

The Meditator said, “If one man is praising you and another is insulting you, are the two equal in your eyes or not?”

He replied, “No my master. I have pleasure from those who praise me, and pain from those who degrade me. But I do not take revenge or bear a grudge.”

The other said, “Go in peace my son. You have not attained stoicism. You have not reached a level where your soul does not feel the praise of one who honors you, nor the degradation of one who insults you. You are not prepared for your thoughts to bound on high, that you should come and meditate (hitboded). Go and increase the humbleness of your heart, and learn to treat everything equally until you have become stoic. Only then will you be able to meditate.”

Excerpt From: "Meditation and Kabbalah" by Aryeh Kaplan

[brother-hermes]

WHY MEDITATE?

“One of the most elusive truths is knowledge of the self. Generally we see ourselves only through a thick veil of ego. For this reason, it is impossible to see ourselves as others see us. Through meditation, however, we can remove the veil of ego, and see ourselves with a degree of objectivity. In this manner, we can look at ourselves objectively as a third person. We are then able to see our own shortcomings and overcome them.

“The self-awareness engendered by meditation can also strengthen the ego when needed. Thus, a person with a weak self-image and feelings of inadequacy can learn to be more self-assured. He can examine his motivations and learn to become more inner-directed, doing the things he desires, and not simply what others expect of him. He can look objectively at his relationships with others and learn to improve them.

“One of the most powerful uses of meditation is to gain an awareness of the spiritual. Although we may be surrounded by a sea of spirituality, we are not usually aware of it. Spiritual sensations are quite faint and usually overshadowed by the world of the senses. Even in a state of sensory deprivation, the self-gener-ated thoughts of the mind tend to obseure spiritual sensation.

“However, if a person can quiet down all extraneous thoughts, he can then "tune in" to the spiritual. This tuning-in is what is known as the mystical experience. In this sense, meditation is the most important technique of mystics all over the world.”

-Excerpt from Jewish Meditation by Aryeh Kaplan

This is one of the best arguments for meditation I’ve ever seen. Kaplan really cuts to the core of why meditation matters.

[rosario-aurelius]

Singularity

The art of performing one’s will with a singular focus of the mind upon that act in a singular moment. When my attention is singularly focused I am engaged in my craft regardless of whether that art is cooking, painting, researching, teaching, etc. This isn’t done for acclaim or praise. No, this singular focus of mind, heart, and being transforms actions of the mundane into mindful…

[scoutpologist]

this book is pulling NO punches. okay

[teenageascetic]

“Many Jewish sources, however, speak of the commandments as meditative devices, which can bring a person to a high level of G'd consciousness. When the commandments are seen in this light, they assume great spiritual significance.”

-Rabbi Aryeh Kaplan in "Jewish Meditation:A Practical Guide"

[hindahoney]

i've been getting more into judaism after being raised jewish. i was never bat mitzva'ed, so im wondering if i should do that? also wondering what other steps to take.

Well, I have great news! You don't need to have a bat mitzvah, you are a bat mitzvah! If you would like the celebration, you certainly can have one, but it isn't necessary.

I didn't grow up with really any Jewish observance, so I was essentially a complete beginner when I decided to connect. So, my suggestions come from personal experience and the experiences of some others I know who are baal teshuva.

Some more steps you could take to foster a stronger relationship with your Judaism is first to reach out to your local rabbi, and see what events or classes their shul has going on. Showing up to these opportunities can open doors to figuring out what feels right for you, and I've found that making friends who are at a level of observance that you strive to be at can inspire you to keep learning. If you get in touch with a rabbi beforehand, they could probably arrange to have you meet with someone who can show you around and introduce you to people. While this can be really intimidating at first, believe me when I say that many Jews will be happy to help you and won't pass judgement. Many Jews have been in your shoes, you're not alone.

Or, you can pick a few different shuls and just go to each one until you find one that feels right for you. Don't feel pressured to commit to one over the other. Don't get bogged down by the labels of movements. If you have a personal goal in mind or a certain aspect of observance you want to do, just start doing it, even if it feels awkward at first. Over time, it'll be easier. Find some local study groups, or join one online! During quarantine I joined a Torah study group from a shul hundreds of miles away from me. They didn't care that I'd never step foot in their shul before, they were just happy to have a fresh face who wanted to learn. You could also try Partners In Torah, which is a website that can connect you with a chavruta.

Chabad is always a great option for those who are looking to deepen their relationship with Judaism because they always have resources specifically for people looking to reconnect.

If you live in a place with a significant Jewish population, you could find a Young Jewish Professional's group that can introduce you to more people.

I would recommend getting a siddur with Hebrew and English, if your Hebrew is shaky. I would also recommend starting to read the parsha every week, or starting the Tanach from scratch and reading it like any other book. I suggest The Living Torah and The Living Nach by Rabbi Aryeh Kaplan because the translations are in modern terms and easier to read, and they have commentary by Rashi. I also can't recommend enough Joseph Telushkin's books Biblical Literacy and Jewish Literacy, they're incredibly comprehensive guides to living a Jewish life by forming a strong Jewish educational foundation. Seriously, I've mentioned these books a million times on my blog because I love them that much.

Also, you could just start small! Saying modei ani in the morning when you wake up, saying hamotzi or the birkat, or even just saying Shema before bed can be a great way to start the process of opening up.

This last recommendation might be a little out there, but I think that doing some traditional Jewish cooking or baking can help motivate you to keep learning. This is how I started. I bought a few kosher cookbooks and just started making anything I had the ingredients for. It's not necessarily a "standard" way to connect, but my soul felt like it was reaching through time and space and connecting with all the Jews before me who had prepared and eaten the same thing.

As always, if anyone else has suggestions for anon, the more the merrier! I want to express my sincere excitement for you. Enjoy the journey you're on, don't be so caught up on "but I wish I was more observant this way" or "I'm not Jewish enough in this way" because it's all nonsense. Reconnecting is an amazing and life-changing experience, so enjoy the path that you're on, not necessarily the destination. When I first started, I was so insecure about how much I didn't know and worried others would judge me, but I found most people genuinely just want to help. Learning was exciting, and in some ways I'm envious of all the new experiences you're going to have. I would have enjoyed it a lot more had I just relaxed and accepted that it's okay not to know things yet.

Good luck!!

[unbidden-yidden-deactivated20240]

alright then can you please tell us more about the living bizzare contradiction of Messianic 'judaism'? I'm familiar with it, and ive read "The Real Messiah?" by Aryeh Kaplan (those of you who dont know, its a book meant to refute missionaries trying to convert Jews), but I'd like to hear your understanding of how and what these messianics are.

Well! Since you asked, please see the following links:

A Comprehensive Overview from someone who grew up in a messianic sect

Examples of Messianic antisemitism

An interview with the author of both of these excellent posts

[33-108]

"The Kabbalists note that the 32 paths of Wisdom have their parallel in the human nervous system. Thirty-one of these paths then parallel the 31 nerves that emanate from the spinal cord. The thirty-second and highest path corresponds to the entire complex of cranial nerves, which are twelve in number. The nervous system serves a double purpose. First, it transmits messages from the brain to all parts of the body, allowing the mind to control the limbs and organs. Secondly, the nervous system transmits information from the various senses to the brain. Four of the senses, sight, hearing, taste and smell, come directly through the cranial nerves, which are entirely in thebrain. The impulses that come from the lower 31 nerves deal primarily with the sense of touch and feeling. Like the nerves, each of the 32 paths is a two way street. First it is the channel through which the Mind exerts control over creation. Secondly, however, it is also the path through which man can reach the Mind. If an individual wishes to attain a mystical experience and approach the Mind, he must travel along the 32 paths. In Hebrew, the number 32 is written Lamed Bet (). This spells Lev, the Hebrew word for heart. It is in the heart that the action of the Mind is manifest in the body. As soon as the influence of the mind ceases, the heart ceases to function, this being the definition of death. The heart also provides lifeforce to the brain and nervous system. When the heart stops pumping, the nervous system can no longer function, and the mind no longer exerts influence on the body. The heart therefore serves as a causal link between mind and body. It is for this reason that Sefer Yetzirah calls the heart “the king over the soul” (6:3). It also describes the mystical experience as a “running of the heart” (1:8). The Torah is seen as the heart of creation. The first letter of the Torah is theBet () of Bereshit ()—“In the beginning.” The last letter of the Torah is the Lamed () of Yisrael ()—“Israel.” Together, these two letters also spell out Lev (), meaning heart. The 32 paths are contained in the Torah, which is the means through which the Mind is revealed. It is also the link between the Mind and the physical universe. The Torah is therefore expounded in 32 different ways, as taught by Rabbi Yosi of Galili." - Aryeh Kaplan

[mae-the-wiz]

1. **Rabbi Abraham ibn Ezra:** Ibn Ezra's commentary often includes philosophical and rationalistic interpretations of biblical texts. His focus on linguistic and grammatical aspects could be of interest to those exploring the interplay between language and reality, a key theme in process thought.

2. **Rabbi Moses ben Maimon (Maimonides):** Maimonides, known for his philosophical works like the "Guide for the Perplexed," integrated Aristotelian thought with Jewish theology. His emphasis on God's attributes and the nature of God's existence can resonate with process theologians and panentheists.

3. **Rabbi Isaac Abarbanel:** Abarbanel's commentaries often delve into historical and philosophical aspects of the Torah. His exploration of human free will, divine providence, and theodicy may be of interest to those concerned with process theology and panentheism.

4. **Rabbi Solomon ibn Gabirol:** Although not a direct commentator on the Torah, Solomon ibn Gabirol was a Jewish philosopher and poet whose works explored metaphysical and panentheistic themes, particularly the interconnectedness of God and creation.

5. **Rabbi Yehuda Halevi:** Halevi's philosophical works, particularly "The Kuzari," discuss the relationship between God, humanity, and the physical world. His ideas on divine immanence and revelation may resonate with panentheists and process theologians.

1. **Rabbi Moses Cordovero:** Cordovero, a 16th-century Kabbalist, wrote extensively on Jewish mysticism. His work "Pardes Rimonim" touches upon the interconnectedness of God and the world, which has been interpreted as a form of panentheism.

2. **Rabbi Abraham Isaac Kook:** Rabbi Kook, the first Ashkenazi Chief Rabbi of British Mandatory Palestine, is known for his mystical and philosophical writings. His ideas about the divine soul and the ongoing creation of the world align with panentheistic concepts.

3. **Rabbi Arthur Green:** Rabbi Arthur Green is a contemporary Jewish theologian and scholar who has explored panentheistic ideas in his writings. His book "Torah of the Earth" discusses the relationship between God, creation, and ecological concerns.

1. **Rabbi Bradley Shavit Artson:** Rabbi Artson has explored theological concepts that align with process thought, such as divine immanence and the evolving understanding of God in his book "God of Becoming and Relationship."

2. **Rabbi David Ray Griffin:** While not a traditional rabbi, David Ray Griffin is a prominent process theologian who has written extensively about process theology. His work may be of interest to those looking for a process-oriented perspective from a Jewish background.

3. **Rabbi Harold Kushner:** Rabbi Kushner, best known for his book "When Bad Things Happen to Good People," has addressed theological questions about suffering and God's relationship with the world, which are topics that intersect with process theology.

:

1. **Rabbi Abraham Joshua Heschel:** Heschel, a prominent Jewish theologian and philosopher, wrote about the dynamic, living God and the divine-human encounter. His ideas about God's pathos and God's involvement in the world share some common ground with process theology.

2. **Rabbi Lawrence Kushner:** Rabbi Lawrence Kushner has written about mystical and Kabbalistic themes in Judaism. His works often touch on ideas of God's interaction with the world and the evolving nature of the divine-human relationship.

3. **Rabbi Mordecai Kaplan:** Although primarily known for his development of Reconstructionist Judaism, Kaplan's theology emphasized the evolving nature of Judaism and the idea of God as the "Power that makes for salvation," which has some resonance with process thought.

4. **Rabbi Aryeh Kaplan:** Rabbi Aryeh Kaplan, in books like "Jewish Meditation" and "Meditation and Kabbalah," explored mystical and contemplative aspects of Judaism, which may intersect with process-related ideas about the divine's ongoing interaction with the world.

1. **Rabbi Reuben Zellman:** Rabbi Reuben Zellman, who is transgender, has written and spoken on the intersection of transgender identity and Judaism. While they may not be widely known for books, their articles and essays have contributed to discussions on gender and Jewish tradition.

1. **Rabbi Elliot Kukla:** Rabbi Elliot Kukla, who is transgender, is known for their activism and writing on issues of gender and Judaism. They have written articles and essays on gender, spirituality, and inclusion.

.

1. **Rabbi Rachel Adler:** Rabbi Rachel Adler is a feminist theologian and scholar who has written extensively on issues of Jewish feminism, sexuality, and ethics. Her book "Engendering Judaism" is a significant work in the field.

2. **Rabbi Judith Plaskow:** Rabbi Judith Plaskow is a feminist theologian and co-author of "The Coming of Lilith: Essays on Feminism, Judaism, and Sexual Ethics, 1972-2003," which explores feminist perspectives in Jewish theology.

3. **Rabbi Tamara Cohen:** Rabbi Tamara Cohen is known for her work in feminist and queer theology within Judaism. She has contributed to various anthologies and articles that explore these topics.

4. **Rabbi Danya Ruttenberg:** Rabbi Danya Ruttenberg is a writer and theologian who addresses issues of feminism, spirituality, and ethics in her books, including "Surprised by God" and "Nurture the Wow."

5. **Rabbi Laura Geller:** Rabbi Laura Geller, a prominent Reform rabbi, has written about the role of women in Judaism and co-authored books on feminist theology, such as "Here All Along: Finding Meaning, Spirituality, and a Deeper Connection to Life--in Judaism (After Finally Choosing to Look There)."

1. **Rabbi Arthur Green:** Rabbi Arthur Green is known for his work in Jewish mysticism and contemporary Jewish thought. He has incorporated post-structuralist ideas into his writings, exploring the evolving nature of Jewish theology and spirituality.

2. **Rabbi Elliot Kukla:** As mentioned earlier, Rabbi Elliot Kukla, who identifies as transgender, has explored gender identity and Judaism. While not strictly post-structuralist, their work engages with deconstructive ideas related to identity and gender.

3. **Rabbi Irwin Kula:** Rabbi Irwin Kula, a writer and speaker, has explored contemporary Jewish identity and spirituality in a post-modern context, which sometimes intersects with post-structuralist themes.

1. **Rabbi Lawrence Kushner:** Rabbi Lawrence Kushner is known for his mystical and contemplative writings. His work often reflects postmodern themes, including the fluidity of language and interpretation in Jewish mysticism.

2. **Rabbi Irwin Kula:** Rabbi Irwin Kula has written on contemporary Jewish identity and spirituality, often from a postmodern perspective. His works address the evolving nature of Judaism and Jewish practice in a changing world.

3. **Rabbi Art Green:** Rabbi Art Green, a leading scholar in Jewish mysticism, has explored postmodern and deconstructive themes in his writings. He has examined the evolving nature of Jewish thought and spirituality.

4. **Rabbi Michael Lerner:** Rabbi Michael Lerner is known for his work in Jewish progressive thought and social justice. His writings often engage with postmodern ideas, particularly concerning ethics, politics, and spirituality.

[didanawisgi]

[brother-hermes]

ARYEH KAPLAN WAS SO THOROUGH

It’s taken me two years to study this book. Dude literally wrote 400 something pages of commentary on a text that only contained 114 pages originally.

Don’t get me wrong, the Sefer Yetzirah isn’t some simple text we can just read once and completely understand. There are so many facets and applications one almost has to explore.

What’s weird is I started reading this text as I converted to Judaism and ended up understanding so much of Dion Fortunes work. You can almost see the Golden Dawn system unfolding in its text. Absolutely intense work.

If you’d like to read more on Jewish Mysticism I would highly recommend this text. Link below.

[astra-and-lilith]

Air - Water - Fire / Water, Wind, Fire, Sky and Earth

"The Book of Creation, or Sefer Yetzirah in Hebrew, stands out from most of ancient Jewish literature. Its central focus is a tale of creation: the making of a unified yet multiple reality. Sefer Yetzirah, in its poetic, cryptic, carefully structured words, proposes that the many aspects of our world stem from one creative force. This mystical work probes divine unity, yet is entirely focused on this world—on water, wind, fire, sky, and earth. Sefer Yetzirah is at home in the natural world; it is a celebration of the Place, the sacred universe in which we live."

Rabbi Dr. Jill Hammer - Return to the Place The Magic, Meditation and Mystery of Sefer Yetzirah ("The Three Mothers: Feminine Elements and the Early Kabbalah")

Website "Return to the Place" mit einem Zitat von Dr. Daniel C. Matt https://www.gtu.edu/faculty/daniel-matt

Jill Hammer: "The choice of the phrase “Three Mothers” is fascinating. To my knowledge, this is the first time a Jewish text has referred to the elements as mothers. While the Mothers of Sefer Yetzirah are never personified in any anthropomorphic way, they do introduce the idea of the feminine as a creative force: or, more accurately, multiple creative forces. The phrase “Three Mothers” echoes the Talmudic phrase “four mothers” referring to Sarah, Rebekah, Rachel, and Leah. Thus the elements become connected in the imagination to the matriarchs of the people. The “mothers” (in the sense of sources, origins) are God’s partners in creating the space-time continuum and bringing the world into being. They exist in relationship to one another, combining to create the diversity of reality. In a sense, they remind one of the “matronae” in Northwestern European mythology: ancestral mothers depicted in groups of three, whose feminine powers manifest in a group, never by themselves. 

The later editors of Sefer Yetzirah are somewhat uncomfortable with this focus on mothers, and this tension shows in a fascinating way. In some places, Sefer Yetzirah refers to “three fathers” born from, or identical with, the three mothers. For example, Chapter 6 section 1 in Aryeh Kaplan’s translation (using the Vilna Gaon’s version) reads: “These are the Three Mothers Aleph Mem Shin, and from them were born Three Fathers, and they are air, water, and fire, and from the Fathers, descendants.” Other versions eliminate the mothers entirely in Chapter 6 and speak only of three fathers. Scholar Peter Hayman notes that the place of the “fathers” in the cosmology in Sefer Yetzirah is inconsistent: in most places, it is the mothers who are synonymous with the elements, not the fathers—yet in Chapter 6, it is the fathers who hold the powers of air, water, and fire."

[irkaill]

LOS EREV RAV (ANIMALES EN FORMA DE HOMBRES).

Según la ciencia la vida probablemente comenzó hace unos 3.800 millones de años, sólo 700 millones de años después de la formación de nuestro PLANETA.

El Midrash establece que un año divino equivale a mil años, basándose en el salmo 90:4 mil años a tus ojos son como el día de ayer. Puesto que un año consta de 365 1/4 días, el año divino correspondería a 365.250 años. De acuerdo con está cifra un ciclo de 7000 años consistiría en un poco más de dos mil quinientos millones de años. Está cifra se acerca al periodo de tiempo que ha existido vida en la tierra según la ciencia.

Cada uno de los ciclos de la creación trajo algo nuevo al mundo. El quinto fue que trajo la vida y esto sucedió hace alrededor de dos mil quinientos millones de años. Unas 974 generaciones antes de Adán, o hace unos 25.000 años, en Genesis.1:24 nos menciona sobre estos seres reptilianos, que son animales en forma de hombres Y dijo Di-s: Produzca la tierra seres vivientes según su especie: bestias, y serpientes y animales de la tierra según su especie. Y fue asi: Para ellos Nuestros sabios dijeron "Ustedes son llamados Adán, pero los pueblos del mundo no son llamados Adán" (Ievamot 61a). No sólo los

pueblos del mundo no son llamados Adán, sino también todos aquellos que no cuidan la Torá. Entre ellos y los animales no hay ninguna

diferencia.

Este hombre desarrollo todas las capacidades físicas y mentales que poseemos hoy. Este hombre había evolucionado desde el polvo de la tierra (Gen.2:7), pero aún carecía de alma divina. HaShem creo entonces a Adán HarriShón el primer ser humano verdadero con alma: y respiró en sus narices alma de vida (Gen. 2:7) según la tradición, la creación de Adán tuvo lugar en Rosh Hashana. El año nuevo hebreo, el fue Adán HarriShón el hombre verdadero, las generaciones anteriores eran animales en forma de hombres... Que muchos de ellos eran mano de obra para seres más evolucionados en cuanto a tecnología, para ello se menciona los 5 tipos de Erev Rav.

Sefer Yetzira.

Aryeh Kaplan.

[reachingrachnius]

Needed diversion. Went to the used bookstore.

[midnightrabbiinspired]

Inclusive Unity - Shloime Zionce - Unity Bookings – Menachem Herman - Rav Shalom Arush Emuna Class # 56 – 57 Q/A!

Inclusive Unity – Shloime Zionce – Unity Bookings – Menachem Herman – Rav Shalom Arush Emuna Class # 56 – 57 Q/A!

[triste-le-roy]

Cover to Aryeh Kaplan’s Meditation and Kabbalah—containing reprinted works of Abraham Abulafia and other Jewish holy texts (art by Bima Stagg, design by unknown, 1982).

(via Scribd)