Jewish Spirituality
Volume 4


By way of preface:

Volume 4

Hello,

Topics
Re: Maintaining spirituality
Anonymous

Question about Spiritual Levels
Anonymous

Re: Priorities
Alan Krinsky

Re: Priorities
Anonymous

Re: Priorities
Mordechai Torczyner

Removing Distractions
Mordechai Torczyner

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Subject: Re: Maintaining spirituality
By: Anonymous

I could relate very much to Elaine Saklad's message about the challenges of feeling spiritually fulfilled while performing the details of the mitzvot. I have found that I also benefit from "building up spirituality" before certain activities. To respond to Rabbi Torczyner's question about how we build spirituality, I have discovered that I benefit most from focusing on the particular meaning of the particular activity.

For example- Davening. During my recent studying of certain prayers I have found incredible new meaning to the words which I have been uttering since I was a child. I feel so much more inspired now that I have a deeper understanding of the prayer. This inspiration has come from studying the meaning. For me, the attitude of "I am doing what Gd wants and that will bring me closer to Him" alone is not enough to keep me spiritually fulfilled in the area of davening. Reciting words without grasping their meaning leaves me feeling empty.

I have noticed that holidays are an important time for me to "rebuild up spirituality." I recognize that some years the chaggim seem to come and go so quickly that I feel like I "missed" them. It is easy (especially for women) to get trapped into doing all the physical preparations of Yom Tov (cleaning, cooking, etc.) before the spiritual preparations because they are concrete things that "have to get done." However I definitely notice that when I do make time to attend classes or read something new about an upcoming holiday, I feel more connected to it and it becomes more meaningful to me.

--- Subject: Question about spiritual levels
By: Anonymous

One thing which I have heard many times in classes that I have attended is "we are on a lower spiritual level than people of past generations." What does this mean? What exactly is meant by "spiritual level?" This confuses me and leaves me frustrated because it then seems that no matter how hard we work today we cannot achieve what our ancestors did. I will probably receive the answer that each individual can always grow closer to Hashem and improve his own personal level but this answer does not always satisfy me.

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Subject: Re: Priorities
By: Alan Krinsky

I welcome Rabbi Torcyner's comments on my initial posting about the dangers of "spiritual hedonism." I do not at all disagree, and I find much value in distinguishing between this egocentric motivation, on the one hand, and the longing to approach Gd, on the other.

The question this distinction raises for me is this: what do we make of this idea that Gd plants this longing within us? Is it a basic need of all human beings, akin to physical hunger? Is it a natural need that needs fulfillment? If so, perhaps we can better understandthe variety of religions and idolatries out there, even materialism. However, is this really how we are designed? I, for one, feel this longing fairly strongly, and I think my longing for something meaningful, even during my many years as an agnostic, can partially explain my eventual return to Judaism as a young adult. And yet, I know many people, it seems, even religiously observant people, who appear to lack almost entirely any such spiritual inclinations or longings. How can we explain this? To those of us who feel a spiritual hunger, the absence of it seems almost as perplexing as the absence of physical hunger, a truly universal sensation.

I realize this is in a way a side issue to the larger question of how to make our observance of the mitzvos more meaningful, but perhaps an exploration of it could help towards addressing the greater issue.

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Subject: Re: Priorities
By: Anonymous

>4. So, I think we should be careful not to get caught >up in what Rabbi Benjamin Hecht calls "spiritual >hedonism."

I think Alan is quite right here in his caution around hedonistic motivations regarding spiritual growth. In fact, I would claim that, in a very real sense, hedonism stands in direct contradiction to genuine, spiritual growth. Spiritual growth, imho, is a process of becoming less and less 'me' focused and becoming more and more G-d directed. Please note, however, that it is both a process and is incremental in nature. As an aside, I would say that I am most worried when I hear recent baalei teshuvot (those who have returned to a Torah way of life) tell me that they either have turned or will turn their entire lives over to G-d in one fell swoop. Sudden, large-scale and dramatic change is one of the most proven ways to ultimate failure that I know.

In any case, I would dare say that this model is along a very long continuum and needs to be understood as such. I can certainly say that I have never met (and this is not meant in any way as a slight to anyone) a single soul who is totally G-d centered. I think this is outside the boundaries of human capabilities. I believe that our challenge, as humans (and Jews, in particular) is to use the G-d and the Gedolim of the Torah to measure our place on the continuum and find ways to move closer and closer to Him through Torah and mitzvos. I have gone afield here, but I had wanted to say more on how I conceive of spiritual growth.

In any case, I would want to add on to Rabbi Torczyner's comments regarding the desire of Jewish people, 'as children of Gd, attempting to draw close to Him...' What is implicit here in this statement is the relationship in which we participate with Him. Anyone with even limited experience in Torah is well aware of the focus that Yiddishkeit places on G-d and His impact on the olam (physical world). The press given to G-d and His role in our history as a people is more than evident in our holy literature. I think what is missing for many Jews (both secular and frum) is the lack of focus on the individual. This, imho, is quite different from hedonism. This says that, while I want to disavow myself of the notion that the world revolves just around me, it must also leave room for me to find personal meaning in my own existence.

For me, hedonism says, in some way, the world is about me, so how can connecting to G-d help me? That is its sole question. Or, at least we can say that is its overriding concern. I think that healthy spirituality, recognizing that there is a relationship between G-d and each individual, leaves room for individual wants, needs and interactions.

I'm not thinking or suggesting that this means that the human half of the relationship dictates what is ok and what is not (i.e., can dictate halachah and/or haskafah). This is tantamount to the hedonistic view. But, what I am saying is that recognizing the relationship means paying attention *both* to what G-d wants from each Jew, as well as what the individual Jew needs and wants, in order to continue to engage in the relationship with G-d.

I think what I am observing (and wanting to point out) is that both the hedonistic view and the view that claims the only focus is G-d are exclusive views that don't take the relationship much into account. I would advocate of an inclusive view that claims that both participants have needs (in vastly differing senses) that must be addressed in the context of the relationship. I would say that the more egregious error is committed by the hedonist. But, I think the other point of view negates the importance of the relationship in another way. When Alan says that 'Leibowitz places a lot of emphasis on submission to the yoke of heaven and the yoke of mitzvos' and 'Simply, we are here to serve HaShem. Our observance of the mitzvos have no meaning outside of this context', I am left with the question (with which I suspect many Jews remain) of 'Where am I in all this, G-d?'

A healthy relationship, of any kind, is one in which both parties in it are valued and respected. For example, no parent-child relationship can work, if both the parent and the child are not respected in the proper ways, whatever those may be. It goes without saying that, because of the vast difference between G-d and human beings, what is valued and what is respected will be quite different. The important thing here to notice, I would say, is that each party in the appropriate way is valued and respected. Each part of the relationship has meaning and importance in their own way, which must be acknowledged and supported, in order for the relationship to continue and prosper.

I think ultimately that the supreme posture for a Jew is in the nullification of the will. I think this is what Moshe Rabbeinu came to model for us. But, as the Torah states, only someone of Moshe's status is capable of that feat. I am certainly not saying that G-d did not place ultimate value and respect on Moshe, Heaven forbid. What I am saying is that, even though He did, G-d recognizes that the rest of us have needs that are not identical with His. G-d recognizes the human condition. I think that quality in us is valid and part of what makes us wonderfully human. It is by design, in that we have a soul encased in a physical body. I think that the task at hand, from a Jewish point of view (what G-d is asking us to do), is to get on the path of letting go of those needs, with the assumption that we will probably not be entirely successful. Find ways to help your soul dominate your behavior and your physical being acquiesce. It is that very struggle to let go that builds our spiritual muscle. It is the effort that we put in, to not give in to our baser desires, that creates the attachments to G-d. But, I think what most productively fosters this kind of work is the recognition and valuing of the individual needs and wants, with an ironic eye to letting go of as many as we can over time.

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Subject: Re: Priorities
By: Mordechai Torczyner

Just to note one point which amplifies the anonymous message above about Priorities: The Mishnah in Pirkei Avos which tells us to annul our desires for Gd's desires also has a flip-side ending: "In order that He should annul His desires for yours."

It is, indeed, a relationship. Annulling one's self to another does not prevent the "other" from annulling himself to you.

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Subject: Removing Distractions
By: Mordechai Torczyner

One way to increase our sensitivity to HaShem's Presence might be to attempt to remove some of the distractions around us.

These distractions aren't limited to physical entities; the distractions are also in our attitudes and activities.

To start us off, I'll list one activity - talking to other people, or greeting them, in shul. I am not speaking of the Halachic problems now; let's say it is a time when you are permitted to talk, in the davening. Let's further stipulate that the speech is a type of speech which is not empty, and so it is permitted in a shul.

The speech we have described is entirely permissible - but doesn't it take away from our concentration? Doesn't it draw us away from focussing on our relationship with Gd?

I would welcome additions to the list of common distractions.

Have a good Shabbos,

Mordechai Torczyner

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