Posts Tagged With: God

Why Wait?  Live in Heaven Today!

Time is relative to contentedness. 

“When you are courting a nice girl an hour seems like a second. When you sit on a red-hot cinder a second seems like an hour. That’s relativity.”–Albert Einstein

One who is accepting of, and grateful with his lot is like one in the passion stage of love. 

One in love is unaware that the future could be snatched away at any minute. Far from filling him with dread he is hopeful, for he knows that the opposite could be true as well. He knows that there are more good times ahead and he lives for them–he literally lives for/in the future. 
One who is grateful, happy, and content, however, is like a child. It is not a beautiful girl he is courting, it is a beautiful life. The knowledge that it could be torn away at any moment causes him to appreciate each moment for itself. 

In appreciating each moment for itself, his focus is changed. He is literally living for/in the present. By measuring time on a different scale, he has altered the speed of thought as his focus is not on some far off temple, but rather it is on the temple he lives in. 

The one who is not content: He moves space and time, deletes memories to drop weight; in dread he puts his focus on the future of “what could happen,” and races toward it in an attempt to keep the bad from happening. Instead of letting his focus be in the present that is, where he really makes his choices, he concentrates on what he will choose in the future invented by his mind. 

With his focus on the future, he fumbles his choices in the moment, and does stuff he never would have chosen to do were he conscious of the choice. He cannot repent of his sins because he is unable to see them with the same gravity–he didn’t even appreciate them when they happened. 
With his focus on the future he condenses milestones in time to travel it faster, and life races right by. 

For one who lives for/in the moment, the timeline is stretched. All accomplishments and choices are more clearly seen, though fewer are in sight. He is like a child who learns from his memories to choose, instead of an adult who, because he is worried the past will repeat, fears he will have to choose. 

The moment becomes beautifully and vividly illustrated. A laugh of a friend in joy is like a choir of angels singing for an eternity–and conversely, the cry of a friend in pain is an eternity of torture. By living in, appreciating, and being content with the moment, one brings heaven to earth. 

“The command is not hidden or far off, it is not in the heavens that you should have to say ‘who will go and get it for us so we may hear and do it?’ …The matter is very near to you, in your mouth and in your heart.”–Deuteronomy 32:12

“The command,” here is the entire Torah spelled out in a heartbeat. The entire Torah is this: learn from the past to make better choices in the present; make the choices–and perform them–better by fully seeing them; in choosing/performing better being more content with your choices; , in being more content with your choices of the present, trusting in yourself to choose better in the future, and as such releasing yourself from dread; releasing yourself from the dread of the future allows you to more fully appreciate the moment; appreciating the moment to the fullest returns life to be paradise; living in the paradise of the moment gives an infinite number of them; having an infinite number of moments makes you immortal, and because you are happy, grateful, and content with the moment, you live in heaven. 

This is why jesus said, “Be like a child.”

This is the how to what Buddha said, “release yourself from the wheel of suffering.”

“See, I have set before you life and death, good and evil.”
“Choose life.”

By choosing every moment, one chooses life. By choosing life, one chooses to be infinite. By choosing to be infinite, one lives “in the kingdom of God.”
~N.S. Molino~

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Crime and Punishment, and Vicarious Atonement

I started off writing about the falsehood of the doctrine of vicarious atonement that is so central to christian theology.  I don’t want to launch a polemic, so I deleted what I first wrote.  I will, therefore, only write to state what judaism has to say on the subject, and since Jesus was a jew, I will leave it up to the christian reader to decide, research, and apply.

The truth of the matter is that not only is vicarious atonement impossible, but it is also much less improving to the world than how G-d says that we are to make up for our fumbles:

STOP doing bad——-START doing good.  That is all that is asked of us to start back from scratch again!

This real instruction, from Hashem instead of Paul of Tarsus who invented christianity, is so simple and logical that it really should be just common sense, and is the essence of mercy and love–two qualities that emanate from G-d but are attributed in christianity to the vicarious atonement.  It is absolutely unnecessary though to use the middleman of such atonement. Ezekiel 18:20 says, “The soul that sinneth, it shall die; the son shall not bear the iniquity of the father with him, neither shall the father bear the iniquity of the son with him; the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.”  This passage is implicitly stating that the righteous cannot die for the sins of the wicked.

As correction to this doctrine in christianity which leads to believe otherwise, the proper course correction is laid out in the verse that follows, “But if the wicked turn from all his sins that he hath committed, and keep all My statutes, and do that which is lawful and right, he shall surely live, he shall not die.”

Now, this could be taken to mean that in order to live, one would have to keep all the 613 commandments, at all times, without faltering.  This teaching, which is a common justification for the necessity of the vicarious atonement, would have to disregard a separate passage in the same book which states, “Again, when the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive.”  Ez 18:17. We are told time and time again in this chapter of the book of Ezekiel, that a person’s soul is redeemed by the simple action of recognizing his fault and failure, and taking the necessary action to correct it.  This is what repentance is.

Repent!” This is cried time and again by John the Baptist, and preached by Jesus himself in the gospels of the christian scriptures.  It is almost as if they are presaging the false doctrines and misinformation that would later be taught by Paul and serve as the basis for modern christianity, which being so heavily based in the teachings of Paul instead of Jesus, ought to be properly called “Paulianity” instead.

“Have I any pleasure at all that the wicked should die? saith the Lord GOD; and not rather that he should return from his ways, and live?” Ez 18:23  Instead we are given the cure directly before this passage, “None of his transgressions that he hath committed shall be remembered against him; for his righteousness that he hath done he shall live.” Ez 18:22.  There is absolutely no reason for vicarious atonement, even if it were possible.  In fact, I can see no reason why it would even be desirable, as it does nothing at all to make the world a better place, but instead leaves one to feel let free from all of his missteps because somebody else took the punishment for him.

And this leads me to “crime and punishment.”  A friend wrote earlier on Facebook about how “jesus makes us free, we don’t have to punish anybody because of his sacrifice.”  There is absolutely no reason that anyone would “punish” anyone else for their sins in the first place!  When I asked what was meant, the reply was that, “there are consequences for actions,” and some other stuff after.  Consequences are not the same as punishment.  Consequences are the result of our actions.  Punishment is the attempt to exact justice in some way, by diminishing the faulty party.  Whereas “consequences” for a person’s iniquities are a natural response that occurs, “punishment” for a person’s iniquities can be handed out only by the one true Judge, the Endless One of Blessing.  Given this understanding of the difference in these terms, people have never been responsible for punishing others for their iniquities, and so it is not something that any vicarious atonement could ever make up for anyway!

This is all that I have to write on the subject right now.  I am not sure if anyone will ever even read it, and I kind of wrote it more for my own therapy than anyone else, so that I didn’t blow up my friend’s Facebook page with questions and conversation.

Keep in mind that the books of the bible are complete, and that excerpting one or two passages does not lend a complete understanding to the contents.  I suggest that you read this chapter (20) of Ezekiel yourself, and the rest of the book in order, for that matter.  And relax in the understanding that it is not possible for anyone to die for the sake of anyone else, but all that is really necessary is to stop doing bad, and do good instead.  It really is that simple.

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Kabbalah…Do or Don’t?

There is a lot of interest in Kabbalah these days.  From Madonna to Hasidic Jews, it seems at times as if the whole world (or at least the alternative world) is captivated by Jewish mysticism in one way or another.  In fact, a lot of the time, it seems like it has become so mainstream that people don’t even know its Jewish mysticism, and instead think that it is either a completely new religion, or that it is not religious at all and is just a type of “spirituality.”  My wife’s late grandmother (not jewish or religious in any way), may her memory be a blessing, even spoke of kabbalah lessons during the last year or so of her life.  This I see as one of the dangers of kabbalah, but the reason for the danger is thicker.

Imagine, if you will, a person who learns that there is a thing called an automobile, and that it is something that can carry a person down the road.  Then, without even having a clue about how to drive, he goes out and buys the world’s fastest and most expensive sports car and hits the streets of San Francisco.  This is about the same thing as one who delves into kabbalah without having first the proper knowledge and practice in torah to utilize it properly.

To put it another way, kabbalah is like the frosting of a cake, and torah is the cake.  One who eats only frosting is bound to get sick.  So too, a person who learns and practices only kabbalah will end up with a spiritual bellyache.

It is no wonder that kabbalah is as intriguing as it is.  For many disenfranchised Jews of the last 40 years kabbalah has shown them that the very spiritual experience that they sought out in disciplines like Buddhism, and Hinduism was already present in the Judaism of their ancestors.  Such a comfort was this, that many of these Jews have come back to Judaism, with a heavy influence on kabbalah.  Unfortunately, most of these jews were not raised in torah judaism, and so the foundation for such practices was not well formed, and learning since their return to Judaism has either been incomplete or tempered by kabbalistic views.  This can often have the effect of diminishing importance of torah learning and observance as such things take a back seat to the excitement and clear ethereal nature of mystic practices.

So, what then is the problem with such things?  As jews, our contract with the Almighty is to keep torah, and although there are certainly mystical teachings that may be drawn from torah, the observance of torah is to be done in the physical world, in the natural rather than the supernatural.  Without the strong grounding in such observance that is provided by years of learning and practice in torah, kabbalah threatens to keep one’s head in the clouds without keeping their feet on the ground, and turns torah observance into a question of subjective morality and relevance.

This, perhaps, is the reason that the sages from ancient to present have stated that it is ill advised at the least, and forbidden at worst, to teach kabbalah to a jew that is less than forty years of age–and this is considering that said jew has always been torah observant.

So what then is my suggestion for one who is interested in kabbalah?  Be patient.  Learn the foundation of torah, and how to implement it.  We all can probably agree that getting a credit card without income, let alone the knowledge and discipline to keep it up to date, is a bad idea.  In the same way, kabbalah isn’t inherently bad, or evil, but it is a further tool of a much larger spiritual discipline.

If you are interested in learning further, I suggest learning torah from Rambam (Maimonides), whose very straight forward and practical teachings are a mainstay of torah learning for application.  I also suggest the book The Gerus Guide, the only step-by-step guide to orthodox conversion in the world, which can be purchased at http://www.lulu.com/shop/search.ep?keyWords=the+gerus+guide&categoryId=100501  Whether you are a non-jew interested in conversion, or a jew interested in furthering observance, this book is a very, very good guide for you, which does not expect that you can jump in all at once.

For Rambam, consider Mishneh Torah, which can be purchased with english translation on amazon or at any online jewish bookstore such as:

http://www.feldheim.com, http://www.artscroll.com, http://www.eichlers.com

First and for most though, one should be well versed in the tanach (hebrew bible).  A good translation can be had in the Stone Edition tanach, which has commentaries as well to explain some of the classic teachings of the text.

If you have any questions, I can provide more links or give personal advice on good places to look or start.

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Paro’s (Pharaoh’s) Hard Heart–Giving–New Years

Picture it!  Egypt!  1200 (ish) BCE!  Moshe comes to Paro, repeatedly, demanding in the name of G-d to, “Let my people go, that they may worship me!”Ex 17:16 and further.  From the start, however, we are told that “I [G-d] will harden Paro’s heart.”  This would at first seem to be a violation of free will, for, how can a man choose if G-d has changed his heart to not choose?  The twelfth century torah scholar, Rabbi Shlomo Itzhak (Rashi), offers up an interpretation.  He tells us that at first, Paro was presented with the choice of letting b’nei yisroel (the children of Israel) go, lest Egypt suffer plagues.  He refused to do so, and even said at points that he would and then turned on such a declaration to retain them.  After he had chosen time and again to not make the choice proper for him and his people, as well as b’nei yisroel, he gave up his right to choose.

I think that we have all had moments in which we have done this.  I know that I have had arguments in which the point of the issue didn’t even matter anymore, rather, the only thing that mattered was to be right–or in some cases just that the other person wasn’t.  After a while of back and forth, its as if an external force takes over and there is no choice left, life just continues to happen with or without your input!  I have seen the same thing happen time and again in regard to many different quarrels or misunderstandings, and the outcome is almost always devastating, and usually for both parties involved.  Think of the bad divorce that you had, when you didn’t even want the house, car, or–G-d forbid this should be the case–kids, but you so wanted to show how badly you were hurting that you took the whole ship down with you, and didn’t even offer any lifeboats.

We must be very careful about hardening our hearts, in all circumstances.  Sometimes, perhaps, we must temper them though.  I once had a friend, who I would work for at times, we would work on cars, our families would hang out together; we had gotten pretty close.  He and his wife divorced, and he started seeing a friend of mine from high school.  Everything seemed great!  They had a wonderful time together–or so it seemed at least–and eventually moved in together.  We fell out of touch for a couple of years, as they had moved away from the area, but as far as we knew everything was fine with them.  Now, this friend had been called many things, by many different people over the years, and I had always defended him, even if passively.  My friend who he was seeing contacted us one day, after they had broken up.  As it turned out, this “friend” of mine who I had so steadfastly defended on so many occasions, actually was crazy.  Clinically crazy!  He was suicidal, manipulative, and perhaps even homicidal.  He ended up in prison, for something or other, and I have never heard from him again.  This is not the first case in which a tempered heart–one that is not closed in apathy, but one which heeds the input of others–would have been very healthy.

On the other hand, I have had people whom others derided often, who have ended up being very good and close friends, and nothing like what others would have led me to believe if I had listened.  So we see that this pendulum can swing either way.  IF we harden our hearts to everyone, we will have no one to care for, and no one who cares for us.  And even worse, doing something with frequency breeds habit in it.  Perhaps this is the real lesson of G-d hardening Paro’s heart.  If, for those of us who believe in G-d, we are to say that G-d bestows upon us the knowledge of right and wrong, we must say that it is by virtue of a relationship with the Creator that we are given this gift, after all, gifts aren’t given in any way shape or form without some kind of a relationship.  But if we deny the blessing of warning, time and again, we might as well resign ourselves to failure–or, insanity, as is often said, “repeating action in expectation of different outcome is the definition of insanity.”

By now you may be wondering what any of this has to do with “giving.”  It is simple: in order to exercise a non-hardened heart, we must give.  We must give of ourselves, our hearts, our souls, and our resources.  The Shema, the central jewish prayer declaring the oneness of G-d, says this almost exactly.  “And you shall love the Lord your G-d with all you heart, and with all your soul, and with all the goodness that is to you.”  That last part is difficult to translate, but it has come to be taught by the rabbis that it refers to “all your monetary resources.”  Now, this does not mean that you should give away everything you have, for if you do that you will have nothing more to give.  We can give to others by supplying our own needs, so that we do not use the resources of those who need them more, and at the same time dedicate portions of “the goodness that is to us” to helping others.  If you see a person with a sign out, why not give them the change in your pocket?  Sure, they might use it to go and buy booze or drugs, this is always a possibility–then again, there is a possibility that you may do this with the majority of your paycheck!  There is also the possibility, however, that they will use it to buy food, medicine,  shelter, or even to help others.  Now, perhaps there is something to be said for not giving over and over again, to the same person with a sob story which never changes.  But one thing is almost certain: if you harden your heart and don’t give, before long you will find plenty of reasons not to give, even if your conscience is telling you you should.

And really, what is a few dollars anyway?  In fact, I firmly believe that EVERYONE should set aside ten percent of their income (and money gifted them) to give to those in need.  This needn’t be a homeless person, or even an official charity.  How about paying for somebody’s groceries?  When you are paying your utility bill and the person in front of you is trying to bargain with the company just to get the lights back on, put some money toward their account after they leave (so as not to embarrass them).  Give of your time too.  Take time out of your day to listen to that sob story, and don’t just offer a few coins, but give some kind words too.  Take it from one who has been in a lot of tough places, not all sob stories are untrue.  Life is hard sometimes!

So this is my request for world as we enter 2014 in the secular calendar:  Give!  I promise you, no matter how small the action seems, if we all do love G-d by loving our fellow man with “all your heart, and all your soul, and all the goodness that is to you,” we will make this world a better place.

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How To Build Jewish (or Any) Community

As i have written about before, there is a mounting problem in non-orthodox (which for clarity I refer to as reform) judaism, of a dying community.  In many synagogues around the country, the average participant is 50+.  Now, let me make it clear, that if this is your life I’m referring to here, I am not passing judgement in any way, only displaying what I see as the facts of the situation.

In a discussion I was having with a friend, and in my thought process as I was writing another post here, I began to realize that there are a few problems that exacerbate this dilemma:

  • Basic disinterest- The majority of young Jews these days, seem to have inherited a lack of interest or atheism from their parents.  As a bit of perspective, we must remember that for many in their 20’s and 30’s, their parents were the first generation after the shoah (holocaust), in which their parents–if they had a love for any of it to begin with–often completely gave up on G-d.  This is, of course, understandable.  After all, why would one in such a situation not believe that G-d had abandoned him, and therefore conclude that there must not be a G-d or that it was all a waste.  Basically, these young jews lack the 3000 year old fire of the Jewish people, because they never knew it existed.
  • The draw of the goyishe world.  For most young jews, it seems as if the only thing that the jewish world has to offer is old people, dusty books in another language, and gefilte fish; while the goyishe world offers fancy and exotic foods, parties, art, and culture.  Or, in a religious sense, there is the draw of christianity that sways many because there is actually interest in the christian community.
  • In contrast to churches, where the guest of honor at every service is G-d, Jewish congregations often let G-d be entirely relative, or unnecessary.  To make things even more difficult for some people, G-d in judaism has no form whatsoever.  For many people this is confusing at least, maddening at most.  Christianity, on the other hand, has a physicality to their god, which lends tangibility.  Never mind that to the Jewish mind this is absolute heresy, this seems to more easily build understanding and devotion, in much the same way that most modern people, it seems, are more devoted to their boss at work, or fearful of their mother at report card time, than they are of G-d.
  • Churches also have a sense of obligation.  The congregants are obliged to attend, and participate.  Judaism takes exactly the opposite approach in reform circles, and any religious aspect is left up to the individual instead.
  • There is little to no activity at synagogue, or within the Jewish community outside of weekend services.  If you want people to take part in activities, it seems a given that there must be activities to take part in, yet many–if not most–reform synagogues lay idle 90% of the time.

There are, of course, many other problems, but these seem to be the main ones to me.  Now, what could possibly be the solutions?

I think that there are two main factors that must be addressed before anything can get better.  First, there must be a universal understanding as to the existence and nature of G-d.  For some, this may sound very forceful and dictatorial, but what company runs without knowing what its purpose is?  If you want somebody to take part in the works of a religious institution, those who do must be on the same page at least as far as this basic goes.  If people don’t want to be a part of this, thats fine.  That is what the community already exists of, however, and the reason that young people would rather not be involved.  Jewish community has to have something more to offer besides bagels and lox, and guilt from bubbe over not marrying “a nice jewish girl.”  There has to be a reason to do this, and it starts with the supernatural.

The second factor to the solution, as I see it, is obligation.  Everyone must have the obligation to participate.  Every spoke is necessary for a wheel to function properly, and in the same way a community cannot function without the participation of every individual.  We need you to live!  You make us better just by being a part!  Also concerned with obligation, is some sort of halacha (jewish law), even if it is what the community chooses.  Now, I would much prefer that everyone at least work toward full torah observance, but lets get real here; the vast majority of reform jews operate on the supposition that halacha is completely personal, and that its fine to keep none or (almost) all of the classic halacha.  If that is always the framework, community will always struggle.  Parts of a machine cannot decide what they want their job to be because it suits them.  Employees at a  company cannot decide which company policies are relevant to them, and discharge all the rest.  Drivers on the road cannot decide, each for himself, whether or not to stop at stop signs or for pedestrians.  All of these people are a community of sorts, and there is absolutely no logic to the notion that they could decide for themselves what is right or wrong and still remain a functioning engine, corporation, or rush-hour commute.  Why then is it assumed that this would work in jewish community?  Therefore I say, even if it is not full halacha, there must be halacha that is universal, expected, and practiced in the community if the community is to survive.  AND, this is not something that happens overnight, with anybody, so there should be the understanding that although it is expected it must be built up to–but it is not relative.

Third then is opportunity.  There should always be opportunity to learn, to participate, to develop.  There is no reason whatsoever that any synagogue should ever have an incomplete meal on shabbat, but instead, every week there should be cooking classes or groups that prepare for the congregation on shabbat.  There is no reason that anyone in a jewish congregation should not learn hebrew, in fact, this should be one of the obligations and there should be classes available to teach it.  There should be homework groups, movie watching groups, music groups, music classes, even pull in group Krav Maga lessons!  “Mitzvah day” shouldn’t be something that is done only one day a year, but something that is stressed every waking moment.  At every synagogue, the door should be open every day, and there should be something to come in and do.  This is the way things are at the Boys and Girls Club, and at many churches and community centers.  The truth of the matter is, if the door is closed, there is no potential for community.

Open the doors to your synagogues, and start treating them as living organisms, and they will become such.  Keep them closed, and they will continue to wither and die.

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Time, Humans, God.

IMG_0215

My posts have been very long.  I am usually quite wordy when I write something, and I don’t know if that is a good thing or not.  I have been up way too late recently, sometimes writing blog posts, sometimes doing other things, but I need to get to sleep earlier.  In that vein, I am going to attempt the impossible: to write a post in under twenty minutes so I can still get to bed before midnight!  It is 11:38 right now.

The night before last, I heard some noise from the loft in our house (where my fourteen year-old sleeps).  I called up, “Patrick?  Whatcha doing?”

“I’m getting dressed.” He responded, in a bit of a snippy tone.

A pause.

“What time is it?” He asked, sounding frustrated.

“11:15 at night.”

“Nevermind.”  He said. “I’m not getting dressed.”

Another story:

A few years ago, I spent the beginning of pesach (passover) in Brooklyn.  We had just finished services at the yeshivah, and I went into the coat room to get my coat.  A man was in there, mid fifties I’d say, great big black beard.  With him was another man who I assume was his father, who had a great big white beard.  The younger man said to me, “It is so nice to see you again!  How long has it been?”

“Many years.” I said to him, with no air of sarcasm.

The older man then said,  “What is time?  A year is but a month, a month is but a week, a week is but a year.”

As we walked back to the house, I told the rabbi and his son what had been said, and they looked at me a bit sideways when I related my response.  “I was meaning in terms of a few thousand years…since we were all at Sinai.”

In Jewish tradition, the soul of every Jew–dead, living, yet to live, and even those who would convert–was present at Sinai.  Every Jew heard the declaration from Hashem (G-d), and accepted the covenant there.  In a way, it had been only a month, a week, a day.

What is time, anyway?  Time doesn’t really exist, except in our minds.  Time is a system of measurement that gauges our productivity in this world.  In fact, if not for the fact that we live within a society that demands that we give our time to it, we would have no need for it.  My son, when he awoke in the middle of the night, heard me awake downstairs and assumed that it was time to get up for the morning.  He had been a little under the weather the previous day, and so he had already slept a lot.  When he woke up, he must have been fairly rested, therefore it must have been morning.

Where does time come from?  Where does our need to set time come from?  In Judaism, the earliest example of time known to man comes from the dictate from G-d to set holy days, and to call off the seasons and months.  We are to usher in rosh hodesh (the head of the month) with trumpets.  Rosh hodesh, in fact, is a minor holiday in Judaism…something that most jews–I think–either forget or never knew.  We are also commanded to bring offerings at particular “seasons” of the day, if you will.  There is a dictate to bring the morning, afternoon, and evening offerings.  Our prayer times are set around these three offerings, and the dictate to twice a day recite the words of the shema, “love the Lord your G-d with all your heart, all your soul, and all your capacity,” etc, in Vayikra (Leviticus) and Devarim (Deuteronomy).  This is to be recited, “when you lay down, and when you rise,” and so there are certain times to do this which correspond to the appropriate times to bring the offerings of morning and evening.

What did this man really mean with his question, “What is time?”  Perhaps he was referring to the way in which Hashem experiences time.  We believe that Hashem (G-d) is outside of time, omnipresent.  If Hashem is omnipresent, then the past, present, and future must all be blended–a synergy of time–and so time does not really exist.  A year truly is a month, a month a week, a week a day.  When Moshe Rabbeinu AHS (Moses our teacher, peace be upon him) meets Hashem for the first time, and Hashem tells him to go to his people and bring them out of bondage, Moshe says (paraphrased) “What’s your name?  When I go to the Israelites, who shall I tell them is their G-d?”

Hashem replies saying, “I will be that which I will be.” Again, Moshe asks, and Hashem responds with a curious word as a name.  This name is so holy, that we don’t even speak it, though many have tried to decode its pronunciation.  He takes the words for “was,” “is,” and “will be,” and squishes them together into one word, the ineffable name of G-d.  What is he telling Moshe at this point?  I think that what he is saying is, “I exist outside the realm of your comprehension.  I exist outside of time and matter, yet intrinsically intertwined with both.  There is no name that can apply to me.”  Further, he seems to be saying, “You can’t put me in a box.  You humans think you are so smart!  First you name something, then you can subjugate it, then you can rule it.  But I cannot be named!  I cannot be ruled!”

The Hasidic Jews of the Breslov movement have a way of describing this that may not immediately make sense in this context.  They say, “I am nothing.  You are nothing.  Only Hashem is.”  In other words, everything that we see.  Everything that we count as being “real,” is really just temporal existence.  All matter will change, all beings will die.  The earth will someday cease to exist, but still the essence of the universe, the mysterious energy that animates all atoms in it, it will continue to be.  Why?  Because that which we cannot see, touch, taste, measure, or quantify, that IS.  Everything else “is nothing.”

So what of time?  Time cannot be seen, touched, tasted, smelled.  Time can be quantifiable–is quantifiable–yet we can never make more of it.  In fact, it is such a finite resource for us, that we often feel loathsome toward the prospect of “burning” time.  But how can we be so concerned with losing time, that we drive ourselves insane?  Perhaps it is because we have attempted to take that which is inconceivable, and ineffable, and put it in a box.  But with all our gears, and levers, the only thing that we can actually measure is our place within time, as it wends its way around our collective consciousness.

It is 12:37 now.  I am 38 minutes “late.”  I have not made my goal of time.  I have not, however, finished late.  Neither do I ever finish my tasks early.  I finish precisely when I am meant to.

Torah of Time

By: Natan Zalman
Is time as it seems?
What is a thousand years to a soul?

It is not as it sounds. A thousand are but a hundred,-a hundred

but a dozen-a dozen but one; a year is but a month-a week-a day-an hour-a second frozen

in cryogenic suspension.

 

My soul does not lack for patience,

it does not even know the necessity for such things.
A heart is but a pound of flesh. What is time to the heart?

Exactly as it seems. A second,       an hour,                 a day——all are excruciatingly

long as a thousand years.”

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