Open Orthodoxy “does not mean Orthodox-lite,” he says. “It is following the law but seeing the importance of the outside world: To paraphrase [the early 20^th century] Rabbi Kook, there is no such thing as the ‘unholy, there is only the holy and the not yet holy. The study of English, the study of chemistry, the study of art, all have the potential to be consistent with kedusha, to be holy.”

--From a Moment magazine article by Sarah Breger in the November/December 2010 issue regarding Rabbi Avi Weiss and his ordination of the first Open/Modern Orthodox female rabba, Sara Hurwitz

I have now read Meditation and the Bible. It is quite interesting and inspiring. It validates many of the hunches I have had about the authenticity of Jewish meditation practices. He has conducted painstaking research, providing translations from little-known texts never before translated into English. He weaves together references to meditation and meditative states through his analysis of terminology that many scholars before him did not cognize. There is a heavy focus on the biblical Prophets and evidence that they entered meditative states in which they attained their prophetic revelations. He also refers to two hatha yoga-like prophetic postures, both of which are most likely variations on the child pose. There is also a focus on the Psalms as either tools for entering meditative states, or as descriptions of experienced meditative states. There is a particular focus on the 119^th Psalm, which curiously is organized in groupings of eight verses marked by each letter of the Hebrew alphabet per grouping. He points out that this particular Psalm contains a high number of references to words that relate to various forms of meditative states or techniques.

I cannot imagine a God who rewards and punishes the objects of his creation, whose purposes are modeled after our own – a God, in short, who is but a reflection of human frailty.

--Albert Einstein

The root Halal, however, has two other meanings which are very significant from our viewpoint. The first is that of brightness and shining, as in the verses, “Behold the moon does not shine (halal)" (Job 25:5), and, “When [God’s] lamp shined (halal) over my head” (Job 29:3). The second connotation is that of madness, as in the noun Holelut, referring to the demented state in many places in the Bible.

This would therefore indicate that the word Halal denotes a state where one leaves his normal state of consciousness, and at the same time, perceives spiritual Light. It is distinguished from the many other Hebrew terms for praise, since Halal is praise designated for attaining enlightenment through a state of oblivion.

The relationship between enlightenment and madness should not be too difficult to understand, since the Bible explicitly relates madness to prophecy. In one lace, a prophet is called a madman, and the leading commentator, Rabbi Isaac Abarbanel, comments, “They called him mad, since as a result of his meditation (hitbodedut), he appeared demented, not paying attention to mundane affairs.”

In another place we find an even more explicit parallelism. God says, “Every man who is mad, who prophesies, shall be put in the stocks” (Jeremiah 29:26). Here again, the commentaries, most notably Rabbi David Kimchi, state that many people considered the prophets to be mad because of their unusual actions. It was not unusual then, to use the term “prophet” as a synonym for madman.

The word Halal is thus related to the roots Lahah and Lo, which, as discussed above, denote states of negation. It is also related to the root Chalal, meaning hollow, especially in a spiritual sense. Such a level of “hollowness” is closely related to prophecy, this being the level of King David, who said of himself, “My heart is hollow (chalal) within me” (Psalms 109:22).

All this indicates that Halal denotes negation of the senses and ego in the quest of enlightenment. The Psalms were therefore called Tehillim because they were especially designed to help one attain this exalted state.

This philological analysis might not be conclusive if it were not backed up by a solid tradition. In the Talmudic tradition there is a clear indication that the Psalms were used to attain the state of enlightenment called Ruach HaKodesh.

If one looks at many Psalms, one sees that they begin with either the phrase, “A Psalm of David” (Mizmor LeDavid) or “Of David, a Psalm” (LeDavid Mizmor). The Talmud states that when a Psalm begins with the phrase, “Of David, a Psalm,” this indicates that he recited the Psalm after he had attained Ruach HaKodesh. But when the Psalm begins with “A Psalm of David,” it means that David actually made use of the Psalm in order to attain his state of enlightenment. Thus at least eighteen of the Psalms were specifically composed as a means of attaining higher states of consciousness.

--from Meditation and the Bible by Aryeh Kaplan

ANNOUNCING THE PUBLICATION OF TORAH PORTION SUMMARIES; With Insights from the Perspective of a Jewish Yogi, by Steven J. Gold.

ON SALE NOW EXCLUSIVELY AT LULU.

This is the first in a planned series of books that I am coining “Special Reserve Editions”. The plan for now is to make these books available for sale only through the printer, Lulu, with very limited distribution and marketing efforts. In this manner, I can minimize expenses and keep the retail price down.

TORAH IN THE LIGHT OF YOGA. This book contains summaries of the weekly Torah portions for the entire Five Books of Moses. It includes insights and perspectives from a person born and raised Jewish who has also been a long-time student and practitioner of a Himalayan tradition of yoga/Vedanta meditation. It is intended to be a study guide, reference tool and aid for anyone who might find Torah/Bible study a bit intimidating or overwhelming, and who might be interested in perspectives from a Jewish yogi. An effort has been made to render a readable, objective and succinct summary of the basic story-line and teachings contained in the primary text and major commentaries without getting bogged down in too much detail. When made, the more subjective remarks are pretty obvious. Of course, what is chosen to highlight and what is chosen to minimize or overlook involves selective subjective choices. Interspersed among the actual summaries are Divrei Torah, supplemental essays providing personal takes and insights on materials of particular interest or inspiration.

In order to keep the retail price down, I have produced this book on larger paper (8 ½ x 11) using small, but readable print and formatting. Due to its larger size, in addition to a perfect-bound version, I have also made it available in a spiral-bound version that might make it easier to handle.

Jesus’ followers said to him, “When will the rest for the dead take place, and when will the new world come?” He said to them, “What you look for has come, but you do not know it.”

--From one of the Gnostic Gospels, but I can’t remember which one

Happy [are] those to whom the love of their Master cleaves; there is no limit to their portion in the other world. Many are the abodes of the righteous in the other world, one above another, and highest of all that of those to whom was attached the love of their Master, for their abode is linked with the palace that surpasses all, the Holy One, blessed be He, being crowned in this one. This Palace is called Love, and it is established for the sake of love. So it is too with the Holy Name, the forms of the letters of which are linked together, so that the whole is called “love”; wherefore he who loves his Master is linked to that Love. Hence it is written, “And thou shalt love the Lord thy God”.

Zohar, Chelek Gimmel 267b, Soncino Translation

For I give you good doctrine; forsake ye not my Law. It is a tree of life to them that grasp it, and of them that uphold it every one is rendered happy. Its ways are ways of pleasantness, and all its paths are peace.

--Eitz Hayim/Tree of Life; Adapted from Proverbs 3:17

Dates and Time: Five consecutive two-hour sessions on Tuesday evenings from October 12 through November 9; 7 PM to 9 PM. This series is cumulative in nature, and it is important to commit to all five sessions. However, missing one session will not be fatal. For those with prior meditation experience or who cannot commit to all five sessions, but would like to attend the last session specifically on Jewish Yoga Meditation, that is available as a stand-alone session.

Location: Temple Sinai, 5645 Dupree Drive, Atlanta, GA 30327. Please call or email to pre-register: Judy Thomas, 404-252-3073 x 330; jthomas@templesinaiatlanta.org.

Cost: $50.00 for the series of five sessions, or $15.00 for the last session alone.

Description: The great spiritual traditions of both East and West have throughout the ages promoted various forms of meditation as important practices to foster spiritual awakening and development. As an independent practice, to supplement other spiritual or religious practices, for stress management and relaxation, or all of the above, this course will provide the theoretical framework and practical technique for a traditional yoga-based practice derived from an ancient and time-honored Himalayan tradition. Included will be basic breathing and stress reduction techniques. They lay the foundation for access to avenues leading to the stillness within. Connections will also be made throughout to similar principles found in Jewish mysticism. The final session will cover Jewish meditation utilizing Hebrew phrases in place of yoga mantras and a Jewish healing meditation practice called Ruach El Shaddai/Breath of Balance, employing the practical application of Hebrew Kabalistic concepts in an advanced healing meditation. The class consists of 5 two-hour sessions meeting once a week for 5 consecutive weeks.

Teacher: Steven J. Gold, BA Antioch College, Philosophy and Religion; JD Emory Law School, is the founder/director of the Yoga and Judaism Center in Atlanta, GA and the author of Yoga and Judaism (2007) and Ivri: The Essence of Hebrew Spirituality (2010). He has been an initiate, student, practitioner and teacher in a Himalayan meditation tradition for over 30 years and a student of Kabala and Jewish Spirituality for several years. He developed a hybrid Jewish Yoga Meditation and Healing Meditation which is covered in the culmination of these sessions.

A good number of the most influential classical Judaic philosophers and Kabbalists clearly stated that meditation was the most important of all disciplines required to attain enlightenment and prophecy.

--from Meditation and the Bible, by Aryeh Kaplan