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RABBI ARTHUR SEGAL:Israel Salanter;MUSSAR:Baal Teshuvah:JEWISH SPIRITUALITY:NOAH
Jewish Spiritual Renewal:Shabbat 10/24/09:A Path of Transformation
The JEWISH SPIRITUAL RENEWAL class is hosted by Shamash.org a service of Hebrew College.
Shalom my dear Chaverim, Talmidim v Rabbanim and Baruch ha Ba, welcome, to the third class of ours, by Shamash.org the online class service sponsored by Hebrew College and Yeshiva in Newton Centre, MA, USA.
We are blessed with over 200 of you, from all sects and pathways of Judaism, including rabbis from most sects, and Jews from every continent except Antarctica.
We will study, and hopefully travel together on a path of transformation via Jewish Spiritual Renewal. The class is tuition free and there will be no appeals for monies to support the class, or me. I live by the Talmud's edict of not using the Torah as a spade.
We do want you to have two books, at minimum. A TaNaK,[ a Jewish bible], which you can actually get for free online, and even with Rashi Commentary,Genesis - Chapter 6 (Parshah Bereishit and Noach) - Genesis - Torah - Bible , and a copy of (001) The Handbook to Jewish Spiritual Renewal - Rabbi Arthur Segal (001) The Handbook to Jewish Spiritual Renewal - Rabbi Arthur Segal . This is only $19.99 (USA), and because we wish everyone to have this book, anyone who cannot afford this, just write to me at RabbiSegal@JewishSpiritualRenewal.net , with your name, mailing address including country, province, state, postal code, phone, and email, and we will get it to you, in confidence.
Many of you already own the book, and many still have actually transformed your lives with it, Baruch ha Shem.
The weekly class is of two parts: working with the Handbook to Jewish Spiritual Renewal, (001) The Handbook to Jewish Spiritual Renewal - Rabbi Arthur Segal and the second part of a Dvar Torah with ethical and spiritual lessons from the Talmud , Zohar, and other texts. This week, because Shabbat Noah has been deemed to be the Shabbat for Jews concerned with Climate and Ecological Issues, a second D'var from an Eco-Judaic view is included as well.
(Parasha Beresheit was studied last week. You can access it here:Rabbi Arthur Segal: RABBI ARTHUR SEGAL:JEWISH SPIRITUAL RENEWAL:Beresheit:Where art thou?doresh dahm Rabbi Arthur Segal: RABBI ARTHUR SEGAL:JEWISH SPIRITUAL RENEWAL:Beresheit:Where art thou?doresh dahm
Classes come out a week before the Shabbat being studied so you have a full week to read the class. You may read it, delete it :-( , comment on it, debate it, question it, whatever you wish. It is YOUR class. It is your path. Ask yourselves how this relates to you. If you wish, share these notions. If you want to email me privately, just say so. We keep it easy. Remember, we all come from different traditions, minhagim, and have different views on almost everything. So let nothing offend you personally, and let us discuss principles in shalom, and never personalities in makloket.
1. The hyper link for obtaining the class book, ''The Handbook to Jewish Renewal:A Path of Transformation for the Modern Jew,'' may not show as a hyperlink. This happens some times with Shamash. And it also depends if one is getting text or httm compatible emails. The link for obtaining this book in which you can copy and paste into your browser is http://www.shop.jewishspiritualrenewal.net/product.sc;jsessionid=C56F204FB84721F5F79838DE5850EB4D.qscstrfrnt03?productId=1&categoryId=1
If if shows up as a blue hyperlink, just click on it.
You can also get it via www.JewishSpiritualRenewal.org, again copying and pasting into your browser, or if its is a blue hyperlink, with a click.
and via: (001) The Handbook to Jewish Spiritual Renewal - Rabbi Arthur Segal if this shows up as a blue hyperlink.
2. The same issue occurred with locating last week's class. If this shows up as a blue hyperlink, click on this: Rabbi Arthur Segal: RABBI ARTHUR SEGAL:JEWISH SPIRITUAL RENEWAL:Beresheit:Where art thou?doresh dahm . If it does not, copy and paste this into your browser: http://rabbiarthursegal.blogspot.com/2009/10/rabbi-arthur-segaljewish-spiritual_09.html
3. Lastly, folks wanted to know how they can find a TaNaK online, even one with Rashi.
Type this into your browser: http://www.chabad.org/library/bible_cdo/aid/63255/jewish/The-Bible-with-Rashi.htm
or if blue hyperlinks are working: click here:The Complete Tanach with Rashi - Classic Texts - Torah - Bible
At the top, in the blue box, you will see a box to check if you want Rashi's commentary.
And under ''Torah - The Pentatuach'', click on the Book you want, which for last week and today would be
Bereishit - Genesis or copy and paste this to your browser; http://www.chabad.org/library/bible_cdo/aid/8171/showrashi/true
or if blue hyperlinks are working:
And now, as the psychiatrist, Dr. Spielvogel, said to Alexander Portnoy at the end of his complaints in the closing line of Roth's 1969 book, "Let us begin.''
The Handbook to Jewish Spiritual Renewal (001) The Handbook to Jewish Spiritual Renewal - Rabbi Arthur Segal
A Path of Transformation for the Modern Jew
by Rabbi Arthur Segal
.
Table of Contents
Prologue [ RABBI ARTHUR SEGAL 'S : We are all called upon to teach, to pass what ever knowledge we have acquired, as this knowledge is not for us alone. In our times, it is crucial that every Jew who knows anything must be a teacher to others. Those who can teach children must teach children. Those who can only teach adults must teach adults. Those who know alef-bet, must teach alef-bet. Those who know only alef, must teach alef. But all must teach.] (Rabbi Schneerson )
Chapter One: Judaism and God
Chapter Two: A Life Without God
Chapter Three: A Life with God
Chapter Four: The Chesbon Ha Nefesh (RABBI ARTHUR SEGAL 'S NOTE: Just as some people refuse to see their faults, so there are those who insist on digging too deep, persecuting themselves over every fault and making unreasonable demands upon their lives. Eventually they collapse from exhaustion, or worse, kick back with resentment. This is why no person should go it alone. Everyone needs a one to lead him thru this process. Hence the class, and not just telling folks to buy a book.)
Chapter Five: Vidui - Confession
Chapter Six: Tashlich - Casting away your Defects
Chapter Seven: Selicah and Teshuvah - Making Amends
Chapter Eight: Learning to Pray
Chapter Nine: Learning to Meditate - Ha Amokat Ha Daat
Chapter Ten: Mindfully Walking with God Throughout the Day
Chapter Eleven: Daily Spiritual Growth
Chapter Twelve: Having a Spiritual Shabbat
Chapter Thirteen: The Jewish Holidays.
Chapter Fourteen: How to live Happy, Joyous and Free Every Day ( RABBI ARTHUR SEGAL 'S NOTE: "The best remedy for those who are afraid, lonely or unhappy is to go outside, somewhere where they can be quiet, alone with the heavens, nature and God. Because only then does one feel that all is as it should
be and that God wishes to see people happy, amidst the simple beauty of nature.'' (Anne Frank))
Acknowledgements and Dedication
Only God can bring something out of nothing: Ex Nihlio.
Everything I am today – every word written – is wrought by God my Creator, and by the nurturing, love and wise teachings I received from my parents, grandparents, aunts and uncles, many of blessed memory.
My rabbis and teachers from Chaim Potek, to Joshua Kohen, to Arnold Belzer, to Robert Wolkoff, to Arthur Waskow, who all played an important role, as did my devoted friends, and my sister who always stood by me with devotion and love.
This book is dedicated to all them, but most especially to my wife, Ellen, my beshert. She is indeed an Eshet Chayil, a woman of valor.
Rabbi Dr. Arthur Segal
Prologue
The Handbook to Jewish Spiritual Renewal (001) The Handbook to Jewish Spiritual Renewal - Rabbi Arthur Segal
A Path of Transformation for the Modern Jew
by Rabbi Arthur Segal
.
Table of Contents
Prologue [ RABBI ARTHUR SEGAL 'S : We are all called upon to teach, to pass what ever knowledge we have acquired, as this knowledge is not for us alone. In our times, it is crucial that every Jew who knows anything must be a teacher to others. Those who can teach children must teach children. Those who can only teach adults must teach adults. Those who know alef-bet, must teach alef-bet. Those who know only alef, must teach alef. But all must teach.] (Rabbi Schneerson )
Chapter One: Judaism and God
Chapter Two: A Life Without God
Chapter Three: A Life with God
Chapter Four: The Chesbon Ha Nefesh (RABBI ARTHUR SEGAL 'S NOTE: Just as some people refuse to see their faults, so there are those who insist on digging too deep, persecuting themselves over every fault and making unreasonable demands upon their lives. Eventually they collapse from exhaustion, or worse, kick back with resentment. This is why no person should go it alone. Everyone needs a one to lead him thru this process. Hence the class, and not just telling folks to buy a book.)
Chapter Five: Vidui - Confession
Chapter Six: Tashlich - Casting away your Defects
Chapter Seven: Selicah and Teshuvah - Making Amends
Chapter Eight: Learning to Pray
Chapter Nine: Learning to Meditate - Ha Amokat Ha Daat
Chapter Ten: Mindfully Walking with God Throughout the Day
Chapter Eleven: Daily Spiritual Growth
Chapter Twelve: Having a Spiritual Shabbat
Chapter Thirteen: The Jewish Holidays.
Chapter Fourteen: How to live Happy, Joyous and Free Every Day ( RABBI ARTHUR SEGAL 'S NOTE: "The best remedy for those who are afraid, lonely or unhappy is to go outside, somewhere where they can be quiet, alone with the heavens, nature and God. Because only then does one feel that all is as it should
be and that God wishes to see people happy, amidst the simple beauty of nature.'' (Anne Frank))
Acknowledgements and Dedication
Only God can bring something out of nothing: Ex Nihlio.
Everything I am today – every word written – is wrought by God my Creator, and by the nurturing, love and wise teachings I received from my parents, grandparents, aunts and uncles, many of blessed memory.
My rabbis and teachers from Chaim Potek, to Joshua Kohen, to Arnold Belzer, to Robert Wolkoff, to Arthur Waskow, who all played an important role, as did my devoted friends, and my sister who always stood by me with devotion and love.
This book is dedicated to all them, but most especially to my wife, Ellen, my beshert. She is indeed an Eshet Chayil, a woman of valor.
Rabbi Dr. Arthur Segal
Prologue
Jewish Spiritual Renewal is not new. In one way or another, Jews and the Hebrews before them have tried for thousands of years to live a more spiritual life. This was to better cope with the difficulties that have always been present in our world. Some Jews, then and now, have succeeded in finding a way to live happy, joyous and free, with inner shalom. This is in despite a tumultuous world seemingly at war with itself. This world can feel like a generally miserable place without spirituality.
The simplest way to define Jewish Spiritual Renewal is to call it a process by which one returns to a Judaism that is Spiritual and Loving. This Judaism is not overly demanding. This Judaism does not have a stern God Who is ready to punish if we use the wrong plate in a kosher kitchen.
There are a number of methods by which Jews have achieved renewal. Some have turned to the mysticism of Kabballah or the Mussar self improvement program of Rabbi Israel Salanter (Lithuania 1810). Others found the meditation schools that were common during the 300-year period between the time of Hanukah and the Roman Diaspora (165 B.C.E. to 135 C.E.) in Judea. Others tried doing the Orthodox Ba'al Teshuvah process. Modern Jews, who have lived their lives liberally with regard to Jewish faith, will find those methods somewhat daunting. Hence I have written this book (001) The Handbook to Jewish Spiritual Renewal - Rabbi Arthur Segal with a-step-by-step process, easy to understand and to implement. The results have worth beyond measure.
This book is for Jewish men and women of all ages who have arrived at a decision to experience the enrichment of Jewish faith that is presently missing from their lives.
Do you count yourself among them?
Do you want to live happy, joyous and free?
Do you wish that your relationships with family, friends and co-workers were based on love and service and free of ego, arguments, resentments and feelings of being unloved?
Do you wonder if you can learn to give altruistically while expecting nothing in return?
Do you feel lost when it comes to figuring out how to live such a life?
If so, you have done well by picking up this book. If you find yourself wishing to develop a personal relationship with the loving, forgiving God of Judaism Who will give you the strength to sustain you through the ups and downs of life, then this book is for you.
If you want to learn how to live life to its fullest without angst, worry, low self-esteem or fear of failure, and without attachment to success-limiting outcomes, this book is for you.
If you are at the point in your life where you simply want to know more about Judaism and its philosophy of living, this book is for you. (001) The Handbook to Jewish Spiritual Renewal - Rabbi Arthur Segal
The Bratzlav Rebbe Nachman (Ukraine 1772) tells a story of what happens when Jews become estranged from spirituality:
A prince went into exile away from his father, the king. Three years passed and the king sent a trusted servant to locate his son and attend to his needs. The servant found him, cold and starving in a pauper's torn clothing. He asked the son what he needed and the prince replied, "A warm coat." So the king's servant gave him a coat.
The son was so cold and hungry that in his misery he had forgotten that he was a child of a king and did not ask to be taken home to his father. And so it is with Jews who have lost their way in Jewish faith. We become so far removed from God, our loving Sovereign Parent, that when we pray, if we pray at all, we pray to meet an immediate need. We desire an immediate fix, rather than to seek renewal (return) and the wisdom to work toward renewal. We are satisfied for a moment if our trivial need is met. We therefore never achieve happiness in the long term. We are constantly searching and striving for our secular notions of success and happiness. While in this all-too-common state, our egos "lock horns" with the egos of others, putting us in a sustained state of human conflict and resentment.
This is not the Jewish way to live; but most of us cannot find the way out. In this book, (001) The Handbook to Jewish Spiritual Renewal - Rabbi Arthur Segal I will give you a map to the way out. I will give you a process, in simple terms and in language easily understood, to transform your life to a much more pleasant state. If you follow the map faithfully and honestly, you will find that the journey is life-changing and life-affirming.
The greatest good with which we have been created, explained Rabbi Ibn Pakudah of 1050 C.E. Spain in his Duties of the Heart, is our sophisticated faculties of perception and intelligence, which leads us to wisdom. Judaism does not believe in blind faith. Judaism challenges us to question and to explore. Proverbs 20:27 tells us, "The soul of man is the Lamp of God, searching all his inner most parts."
Jewish Spiritual Renewal , WWW.JEWISHSPIRITUALRENEWAL.ORG is about spiritual growth. It is not an overnight process. It takes time and it takes work. Most of all, it takes faith and dedication. This book will serve as your guide. (001) The Handbook to Jewish Spiritual Renewal - Rabbi Arthur Segal Your Renewal will ultimately come from you. Take your time and make sure that every word on every page rings true in your heart as if you wrote it yourself.
When I first heard the call to grow spiritually, I asked for help. Some rabbis told me they were too busy running their synagogues to do individual teaching. Some synagogues had minimal, if any adult education. Other rabbis told me that if I did not move within walking distance of their synagogue, have a glatt kosher kitchen and be strictly Shabbat-observant, God would have nothing to do with me. Yet I found other rabbis who got me involved with studying Talmud and the great texts of our People.
These rabbis started me on my way, over twelve years ago, in Judaic studies with the Talmud and many other great texts. This is when I began to learn that the "Judaism" being taught in synagogues was not the Judaism of our sages. Yes, there are some consistencies, but the so-called Judaism of the "mainstream" was still mired in the ancient Hebraism spurned by the sages. And, of course, the Holocaust and political Zionist spin were omnipresent. This was understandable, and it did help me learn to love my Jewish people, to work for Israel's defense and to fight anti-Semitism. These are all good virtues, but I still had a problem. I was still disconnected from God.
While I did not find the Spiritual Renewal WWW.JEWISHRENEWAL.INFO that I sought in mainstream Judaism, the process did begin to reveal itself to me in my study of the Talmud. Studying Judaic texts and the steps that I discovered within them set me on the path of Jewish Spiritual Renewal. This renewal helped to humble me.
"Before I was humbled, I went astray. It was good for me that I was humbled." (Ps. 119:67-71).
I became continually happy.
"Happy is the one whose help in the God of Israel, Whose hope is in Adonai, our God." (Ps. 146.5).
I became an integrated person with shlema, with wholeness, with shalom. I became grateful.
"God hates those who are of a divided heart." (Ps. 119:113).
I began searching for books to help me grow spiritually as a Jew. I found ancient texts, medieval texts and modern texts. I also found post-modern texts, like those on Mussar, or by the Chofetz Chaim (Yisrael Meir Kagan, 1838 Belarus), on such topics as how to avoid gossip or how to perform acts of loving kindness. However, I could not find one book written in modern language for a modern Jew that explained the exact steps required, or how to take those steps, to effectuate Jewish Spiritual Renewal.
"Human beings are mere breath, mortal men but an illusion; put them all on a scale, together they weigh less than a breath." (Ps. 62:10)
I wrote this book (001) The Handbook to Jewish Spiritual Renewal - Rabbi Arthur Segal to share with you the path that I have found and which I have passed on to others with consistent success. My text distills millennia of advice from the sages into a step-by-step process to reclaim (or discover) your Judaism and your spirituality in a concise easy-to-read and easy-to-follow manner. You will not have to go through the years of difficulty and confusion that I went through. This path is eons old and has helped countless others before us. I take no credit for the methodology; I only wish to pass it on to you. If you find a mistake, correct it and inform me. If you find an omission, let me know about it so that it will not be missed in future editions.
I have tried very hard to give credit for quotations. Ethics of the Fathers 6:6, says: "Behold you have learned that who reports something in the name of the one who said it brings redemption into the world as it says, 'And Esther said in the name of Mordechai.'"(Esther 2:22). If you come across a quotation that you believe has not been properly cited, please advise me, so proper credit can be given.
The chapters that follow give clear-cut, concise directions in a step-by-step, proven method used throughout the ages. I use modern, easy-to-understand language. All Hebrew words and concepts are clearly defined. Quotations are cited within the text to avoid the cumbersome task of referring to footnotes or endnotes.
Throughout the book (001) The Handbook to Jewish Spiritual Renewal - Rabbi Arthur Segal I use the pronouns "He" and "His" when referring to God to spare you having to read the clumsy "He/She/It" over and over. This is not to imply that Jews believe God is a male-dominate Father. Judaism believes that God is a gender-neutral, all-loving Parent and it is not my intent to have you change that belief. It made my writing a lot easier too!
Your Jewish Spiritual Renewal is a serious and solemn undertaking, but let's not forget that the ultimate goal is a happy joyous life with ample room to have a fun along the way. So, to break up the sometimes-weighty undertones of the subject matter, I've sprinkled some Jewish Catskill-type humor throughout the chapters for your enjoyment. Please do not be offended by any of them, as they are only jokes, mostly told by Jews to other Jews. If you're too young to know what I mean by Catskill-type humor, ask your parents or your grandparents. We're pretty funny people, you know!
As you proceed on your journey, I hope that you judge me favorably, remembering that the Psalmist states that humans are too weak to achieve perfection. I hope that by admitting my shortcomings in advance, I am making teshuvah (amends) for any mistakes in this book. (001) The Handbook to Jewish Spiritual Renewal - Rabbi Arthur Segal
May Jewish Spiritual Renewal bring joy, happiness, freedom and shalom into your life!
"Teach me the path of life, fullness of joy in Your Presence; in Your right hand there is bliss, for evermore."(Ps. 16:11)
Rabbi Arthur Segal
Via Shamash Org on-line class service
Jewish Renewal
Jewish Spiritual Renewal
Jewish Spirituality
Eco Judaism
Hilton Head Island, SC, Bluffton, SC, Savannah, GA
Parasha Noach: Genesis 6:9-11:32 (Review Genesis 5:28-6:05)
Rabbi Arthur Segal
Via Shamash Org on-line class service
Jewish Renewal
Jewish Spiritual Renewal
Jewish Spirituality
Eco Judaism
Hilton Head Island, SC, Bluffton, SC, Savannah, GA
"I'll Paint Rainbows All Over Your Blues"
In studying this Parasha Noach, we need to review a few verses (listed above Gen. 5:28-6:05) from last Shabbat. Noah was Methuselah's grandson and his name in Hebrew (Noach) means "rest" or "comfort." When he was five hundred years old he fathered three sons: Shem, Japeth, and Ham. It is said that the Semites are descended from Shem. A Midrash says that Noah's wife was Naamah, who was Tubal-Cain's sister. Naamah means "lovely" in Hebrew. Noah was born 126 years after Adam died in the Hebrew year of 1056. These calculations are derived by taking the dates in the Torah literally.
At the end of the preceding parasha we learn that "the sons of the rulers saw that the daughters of man were good and they took for themselves from whomever they choose" (Gen. 6:02). Man was so wicked at this time that "every product of the thoughts of his heart was but evil always" (Gen. 6:05). It was not that some thoughts were bad some of the time, but that all thoughts were bad all of the time. God actually had second thoughts about having created Man and the world. God is said to "reconsider" and have "heartfelt sadness" (Gen. 6:07). Luckily, though, Noah had God's grace (Gen. 6:08), and so begins this week's parasha.
"Noah was a righteous man, perfect in his generation" (Gen. 6:09). This line sparked much debate among our sages. What does the Torah mean by saying "in his generation?" Wouldn't Noah have been righteous in any time? Some rabbis look at it this way; if Noah was righteous during the corrupt times in which he lived, imagine what a righteous man he would be in more moral times! Rashi (Rabbi Shlomo Yitzhaki, 1040, France) says that Noah was righteous compared to his wicked contemporaries, but that compared to Abraham he would not be considered righteous at all. The Sefer ha Pashiuyot gives an interesting idea that holds true today. When we judge men in history, we need to view them in the times in which they lived, and not by our own standards.
Verse 6:11 says that the world was corrupt and filled with robbery. God was going to destroy the world for this corruption and robbery. This seems awfully harsh, especially in today's world where corruption and theft seems commonplace. Rashi says a better translation of corruption is immortality and idol worship. The Midrash says that adultery, incest and stealing were all part of man's daily schedule. Powerful men would take any women that they chose. The Midrash also says that a major sin of this generation was sexual relations purely for lascivious gratification. Talmud Tractate Sanhedrin 57A says that the world was immersed in jealousy, greed, theft, violence, lying, impatience, intolerance, deception and fraud. The worst of all the transgressions according to both Rashi and Ibn Ezra was that people exploited each other sexually. Sounds rather familiar, doesn't it? Hold on, there's more.
The Midrash Vayikra Rabba says: "Everyone and everything became amoral. Even animals became so morally corrupt and decadent that one species mated with another species – dogs with wolves, horses with donkeys, snakes with birds. The generation of the Flood was finally wiped away when they started writing songs extolling cohabitation of males with males and males with animals." Another Midrash says that males just didn't sodomize other males, but that they signed Ketuboth (marriage contracts) legalizing these relationships. Another Midrash says: "The custom of that generation was to take two wives; one for having children and one for pleasure. The one for having children would sit ugly and neglected like a living widow while the one taken for pleasure would be sterilized and would sit by him, made up with cosmetics like a harlot."
Rabbi Chaninah, in the Jerusalem version of the Talmud, said that the men of the Flood's generation were so evil that they would visit their friends' homes during the day, make an inventory, mark the place, and come back at night by burrowing tunnels to rob these houses. When rabbi Chaninah gave a lecture on this topic in the town of Tzippori, the next day 300 homes were burrowed into! While the town's people were so upset that they ran this rabbi out of town, he was pleased to know that Jewish thieves at least studied Talmud.
What could Noah have done differently during this horrible time that the Torah would call him righteous in "all" generations and not just in "his?" In Tractate Sanhedrin 108A Rabbi Lakish supports Noah. Rabbi Yochanon, not so much. Yochanon said that Noah merely reacted to the immorality of his time and believes that Noah would not have been inspired to do more than his everyday tasks had he lived in Abraham's time. The Midrash says that Noah "believed and did not believe" that God would bring a flood. He believed in his mind, but not in his heart. He carried out God's blueprint to the cubit, but after spending 120 years building the ark, he did not physically enter it until the flooding began (Gen.7:06). Rashi says that Noah had only modest faith. During the 120 years it took Noah to build the ark, he was not able to convince a single person of the coming disaster. If Noah believed God's word more than merely intellectually, perhaps he could have persuaded his neighbors to repent. Perhaps if he had believed on a visceral level, Noah could have made a greater impact.
In Midrash Devorim there is a story of a conversation between Moses and Noah in Heaven. Noah boasts to Moses that he is greater than Moses because he was saved from the generation of the Flood, to which Moses replies: "No, you saved yourself, but were not able to save your generation. When did I save my generation? When God said, 'Desist from me and I will destroy them.' (Deut. 9:14) I pleaded with God and was successful in saving both my generation and myself. Therefore I am greater than you." The Kabbalistic Zohar points out that this is why this week's Haftarah in Isaiah 54:9 refers to the Flood as the "waters of Noah." Noah is to blame for not being able to save his generation. While Moses prayed for everyone, Noah cared only for himself, his wife, and his sons. The Zohar puns on the words with which Moses pleaded to God after the sin of the Golden Calf. In Exodus 32:32 Moses says to God: "Now if you would forgive their sin, and if not, erase me, I beg you." The Hebrew for "erase me" is "m'heni," which is an anagram of "mei Noah" (waters of Noah).
The Kabbalah also compares Noah to Abraham. Noah died when Abraham was 58 years old. While Noah doesn't sin like the rest of his generation, he doesn't do any good deeds either. The Zohar says that after the Flood Noah cried to God that He was not compassionate. God responds: "You are a foolish shepherd. Now you say this? Why did you not say this at the time I told you that I saw that you were righteous in your generation, or afterward when I said I will bring a flood upon the people, or when I asked you to build an ark? I constantly delayed and I said, 'When is Noah going to ask for compassion for the world?' And now that the world is destroyed, you cry?" Not exactly a ringing endorsement, is it? God is criticizing Noah – calling him a foolish shepherd – because he could not even save one member of his flock in 120 years.
The Zohar's rebuke of Noah continues. It says that Abraham prayed for Sodom and Gomorrah and argued in their behalf. He pleads for God not to kill the good with the evil. Both Abraham and Moses are called "faithful shepherds." Noah accepts God's decree. Moses and Abraham do not. Noah's name of "comfort" means that he was comfortable and self-satisfied. He knew that he and his immediate family would be saved. He did not sacrifice himself to help others. If we assume that Noah's sons worked with him to build the Ark for these 120 years, what influence did Noah the father have on his sons? Noah had his sons when he was 500 years old. He was 600 years old when he finished the Ark that took 120 years to build. He had 100 years to teach his sons before the Flood. Yet, we hear nothing of his sons helping other people either. On the other hand, Abraham spoke of God not only to his children, but to his servants and visitors as well. Noah is a doomsayer, who as Bill Cosby joked, asked folks if they could tread water. Abraham is optimistic and performs acts of chesed (loving kindness). Abraham went out of his tent and ran to help people. Noah stayed on the top of his hill for 120 years building a boat.
After 150 days in the boat, what does Noah do when he comes to dry land? How does Noah cope with the destruction and his role in it? He plants a vineyard. Noah "drank of the wine and became intoxicated...and Ham (his son), saw his nakedness and told his two brothers outside. And Shem and Yafet took a garment and laid it upon both their shoulders, and walked backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father's nakedness. And Noah awoke from his wine, and knew what his younger son had done to him" (Gen. 9:21-24). The Talmud Tractate Sanhedrin 70A says that either Ham sodomized Noah, or he castrated him. Ham had so much rage against his father for Noah's passivity. Remember, Noah was the only just man of the time. That means that his sons were like the rest of the people. They were saved due to Noah's merit. Noah failed at educating one of his own sons (Ham) in sexual morality. Whereas in the beginning of this parasha Noah is called righteous, after the flood he is called "debased" and a "man of the earth" (Gen. 9:20). We will learn that Moses starts out being called an "Egyptian man" (Exodus 2:19). He ends up being called a "man of God" (Deut. 33:1). Noah did not learn the lesson of the flood. He did not plant an orchard to help feed the population that soon would be born. He did not try to raise cattle. He immediately sought individual pleasure. Noah plants a vineyard and Abraham plants an orchard (Gen. 21:33).
Three hundred-forty years later, while Noah is still alive, man again tries to rebel by building the Tower of Babel. Noah and his sons are ineffectual in teaching ethical behavior and societal responsibility. Even Noah's sacrifice to God after the flood is not meant to ask God to replenish the Earth. It is offered out of fear of God and for wishes that God will continue to spare Noah's individual body. This is before God promises never to destroy the world again, with His rainbow as a sign of this covenant. We do not see Noah making a sacrifice of thanksgiving to God after this promise.
The Midrash also compares Noah to Adam. Both have a problem with fruit. Adam was responsible to care for all the trees and not to eat from the Tree of Knowledge of Good and Evil. Noah was responsible for replanting all of that was lost in the Flood. He was warned against grapes, according to the Midrash. The Midrash says that Noah's vines produced grapes on the same day they were planted. Both Adam and Noah thought that they were above the effects of these fruits.
Even the raven that Noah sent out to look for dry land has suspicions about Noah. No human or animal was allowed to have sex while on the ark, says the Midrash. The raven circles the ark and did not complete his mission (Gen. 8:7). Tractate Sanhedrin 108B says that the raven suspects Noah of having "improper intentions" toward his mate. The raven feels it has to keep an eye on Noah. Therefore he circles the ark so that Noah will not steal Mrs. Raven. Before he goes on his mission the raven complains that, of all the birds, why is he chosen? Noah answers: "What does the world need you for? You are not edible nor are you fit to be offered as a sacrifice." The Midrash is making an interesting point about Noah. Noah has not learned anything from the Flood. All life has value. Years later it will be ravens that save the world. Elijah placed a curse during the time of the evil King Ahab that would dry up the entire world in drought. He had to hide in the wilderness. The ravens fed him and kept him alive so that he could remove his curse and save the world (Kings I 17:6). Without ravens the world would have had another disaster. Ravens mate for life. The raven was concerned about his wife. As we have learned, the men of Noah's time were not concerned about their marital obligations (Tractate Pesachim 113B). Noah could not appreciate the raven's morality.
What you should learn from this parasha is that we all have an obligation not only to do no harm, but to actively to do good deeds. Building big homes with all kinds of collections – our arks – is fine so long as we teach our children proper values. Leave the ark – in your gated community or suburb – to help those who are less fortunate. The Torah used this portion as the place to announce what are called the Seven Noachide Laws that predate the Ten Commandments in the book of Exodus. Unlike other religions with dogma saying that if you do not believe in their specific way you are "voted off the island," Judaism believes in the righteousness of all nations regardless of their belief systems, and that all are equally beloved by God and have an equal share in the world to come. Anyone who follows these seven rules is defined as righteous (Gen. 9:01-07):
1. Not to eat a limb or meat that was severed from a live animal.
2. Not to curse God.
3. Not to steal or rob.
4. Not to commit adultery, incest, or rape.
5. Not to murder.
6. To have a fair justice system.
7. Not to worship idols.
As Jews, our goal is not to convert people to Judaism. Our goal is to lead a moral life and to actively work to do good in order to make this world a better place. We all can do better than Noah did. By actively doing Tikun Olam (repair of the world) and truly loving our fellows, we can be a "light unto the nations."
Rabbi Arthur Segal
Via Shamash Org on-line class service
Jewish Renewal
Jewish Spiritual Renewal
Jewish Spirituality
Eco Judaism
Hilton Head Island, SC, Bluffton, SC, Savannah, GA
__
An Exegesis Showing Mitzvoth, (not discussed before in this context), to Save Our Planet Using Traditional Texts
including
The Positive Mitzvah of Publicly Naming One or Ones Destroying Our Planet
Rabbi Dr. Arthur Segal
Via Shamash Org on-line class service
Jewish Renewal
Jewish Spiritual Renewal
Jewish Spirituality
Eco Judaism
Hilton Head Island, SC, Bluffton, SC, Savannah, GA
Shalom :
Shabbat Parasha Noah, this year October 23-24, 2008, Cheshvan 6, 5770, will be a special Shabbat when congregations and rabbis are asked to pay particular attention in their sermons, and activities, to help promote Eco-Judaism and the urgent saving of our Planet. This call is shofared by The Shalom Center and Rabbi Dr. Arthur Waskow. For more information and about how you and your congregation can participate in this, email office@shalomctr.org .
I invite you to read and take to heart the below. It is an exegesis using our traditions and texts to show our moral obligation, and actual mitzvoth, to be involved in literal Tikun Olam, the repairing of the Planet. Please stay with me if while reading the beginning you are wondering where I am heading.
The month of Elul is a time of serious self-reflection for Jews in preparation of the Autumn High Holy days, beginning with Selicoth, moving into Rosh ha Shana, and ending with Yom Kippur. Elul is a time for Jews, if we haven't done so each day during the year, to do a complete written moral inventory of our souls. This ''chesbon ha nefesh'' is to not only discover our character defects, but to find them objectionable. We ask G!d to remove them from us, during our Tashlich ceremony during Rosh Ha Shana.
When we do our honest Chesbon we will come across names of those that we owe amends to or may harbor a grudge against. During the day of Selicoth, we, if we haven't already done so, make teshuvah (amends) to those we have harmed, and ask G!d to help us forgive those to whom we resent.
By Yom Kippur our slate is hopefully clean. We can begin anew with a new year hopefully doing more positive mitzvoth and less negative ones. For those of us needing more time, we actually have until Shemini Atzeret {12 days after Yom Kippur} to finish this task.
During the Holy Days we are continually echoing prayers to Avenu Malkeinu, Our Father, Our King. We promise that we will do Tsaddakah and Chesed, Righteousness and Kindness, to help us atone for chetim, (missings of the mark) that we have done in our relationship with the Almighty. The bad deeds that we have done to our fellows, are not atoned on Yom Kippur, unless we do teshuvah to those human individuals. (Talmud Bavli Tractate Yoma 8:9)
One way we are taught to do Chesed is visiting the sick, called Bikur Cholim . We are taught that the Shekanah, God's Holy Presence, in the feminine gender grammatically, and spiritually, sits at the head of the ill.[Yoreh Deah 335]. We are also taught that each of us who visits the sick, removes 1/60th of their illness. (Talmud Bavli Tractate Nedarim 39b).
We are also taught that not visiting the sick is a violation of "You shall not stand idly by while your fellow's blood is shed" (Lev. 19:16). We can not think that it is another's responsibility to visit and care for the sick. We cannot think that one's children or one's neighbors will care for the old widow, for example. We must. It would be her blood on our hands if she fell down the stairs to make herself a cup of tea. Our Psalmist taught "Fortunate is he who cares wisely for the needy. On the day of evil, Ha Shem will save him" (Ps.41:2). After all, an old sick woman, might be our own mother, needing aid.
Indeed our Mother is very ill and needs our aid and care. She calls out:
Pollution, Cain, and misery
Oceans of golden mystery
Armies boisterous and armies loud
Portraits of a vicious crowd
Talk to me, talk to me now
Hey man, you're all that I have
Me, myself, myself and I
Were born to work and born the die
I have chosen my anthems
Of these I am proud
Portraits of a divided crowd
Talk to me, talk to me now!
[Mother Earth Is A Vicious Crowd,Patrick Dahlheimer 1991 (C) ]
Our tradition has many specific rules in visiting the sick. The rich are required to visit the poor. One should visit a number of times a day unless the sick person needs to rest. Relatives and close friends visit in the first three days, and others after. But if the person is seriously ill, visiting and caring starts immediately.
And interesting rule exists: One should not visit the ill during the first 3 hours of the day as many ill patients look fine and one may not see the need to come and care for them again. Nor should we visit in the last 3 hours of the day, as ill people look worse then, and we will not care for them, as we will despair in their recovery.
Rabbi Akiva declared that one who does not care for the ill is a shedder of blood (Talmud Bavli Tractate Nedarim 40a).
Certainly we can make the short leap that if we are commanded to care and heal the sick, and that by not doing so we are murderers, we can apply these very mitzvoth to the saving of our ill Mother Earth as well as all our human fellows spinning on this blue-green Dreidel around the sun. Ecologically, not caring for our sick Mother Earth will bring us to 'the day of Evil.' And there will be no one to rescue us.
The special rule of what hours to visit the sick is set so that we neither neglect them because we think they are not ill, or because we think that they are terminal. We have an obligation to look at our Mother Earth rationally and honestly, and not hold back care, because of false reports. Our Mother Earth is not unfixable at this stage, but neither is She is terrific form, not needing our help.
Bikur literally means to examine. We have an obligation to discover for ourselves. When visiting a sick person, we don't just ask the nurse or doctor how the patient is, we ask the patient, and we determine what we can do to help them get well and be comfortable. We have the obligation to scientifically view Mother Earth, and realize that scientist are not ''crying wolf.''
Cholim of course means sick people. When the vowel at the end is changed and the consonants are pronounced Cholem, the word means 'dreams.' Sick folk with fevers have delusional dreams. When they are lucid they dream of being healed. To be healers, we cannot however be in a delusional dream, thinking either all is Okay, or all is hopeless. Cholem is also the vowel, the dot, than when placed over a silent vuv, makes an 'O' sound as in the vuv in the Ivrit ''Shalom.'' When we visit the cholim we take away their 'o' and their 'oy', and give them shalom, rest and silence.
Just as we have rules on caring for the sick in Judaism, we need to develop rules for caring for Mother Earth. And She needs us now. We need to immediately care for Earth, putting aside partisan politics and turf wars over private or government grants.
True Tikun Olam, means we are junior partners with G!d. We are taught that G!d provides us with remedies and paths to save the world. An example of this is that He split the Sea of Reeds because the Hebrews carried the Coffin of Joseph, not forgetting him. When we study what Egyptian sarcophagi looked like with embalmed dead in them (Joseph was embalmed, Gen. 50:26), and then read later in the Chumash what our Ark of the Covenant looked like, we realize that Joseph's coffin was an ark before the Hebrews built a second ark to carry the Tablets. For most of the 40 years in B'Midbar we carried two arks, but at the Sea of Reeds, we had Joseph's only. Both the words used for the Ark of the Covenant and Joseph's coffin are '' aron.''
And what was the merit of Joseph, Zekhut, that earned the Hebrews the splitting of the Sea? Joseph did not give into his yetzer ha ra and said no to Mrs. Potiphar when she tried to seduce him. As humans we do give in to daily enticements as we over -consume the benefits of the Planet. We are seduced by false science telling us that what we are seeing is some natural cycle that will do Tikun on itself, as we keep on spilling carbon emissions.
The Slonimer Rebbe, Rabbi Sholom Noach Berezovsky (d. 2000) , in his Nesivot Sholom, says today's world ''morally is like the world was at the time of the Flood, when the spiritual filth is powerful and widespread.'' Now for those who have studied the Chumash, Talmud and Midrash and know the details of what humans were doing during Noah's time. We may see some parallels, but in my opinion we morally haven't sunk to that level. Noah was the only one ''righteous in his generation.'' We have plenty of good people today. [If you are still reading this, you're one of them.] But ecologically we are in a behavioral sink.
The people of Noah's time were ecologically out of balance. They mated animals of totally different species, and mixed species of plants and fruit trees.They had no respect for the seasons. They paid no attention to how they treated the earth as well as each other. They had no love for Mother Earth nor for their own mothers.
As we read when the water subsided, plants and trees did just fine without human interference, as olive trees grew.
Hence scientifically, spiritually, and ecologically we have to care for sick Mother Earth. Our traditions give us not only permission, but demand that we do. We cannot continue in ignoring the Earth, and to not do active Bikur Cholim and chesed and tsaddakah for our Mother. We cannot continue to disrespectfully and foolishly gobble Her up. We can not treat our Mother as if She is a seductive whore like Potifer's wife, to use and discard. We will cause the Sea that was split for us for a safe crossing into Life, crash down on upon us, to drown us as it did to Pharaoh's army, horses and chariots.
Just as we have specific rules for caring for the human sick, we must develop firm rules of how we can care for Mother earth. Further just as the Noachide covenant after the flood was given to all Humankind,[ including Shem (Noah's son), who is the father of Semites (Shemites)], so must these rules be for all humans on our globe. While Jews can look at our texts, as I have done, and only using one aspect (Bikur Cholim), other faith groups can review their texts for similar inspiration. When we read our Chumash, the Noachide covenant was made not only with every human, and every future generation of humans, but with all animal life, as equal partners.
Hence equal partnership also depends that we learn to live in peace with one another, and stop fighting over land and resources. If we do not we will have no Mother Earth to give us land to live on or resources to use.
One aspect of rules for caring for Mother Earth includes outing those corporations who we know from first hand information and hard facts that are actively, or passively, killing our Spinning Top, and life on it. I was discussing this question with Rabbi Dr. Arthur Waskow, one of the main pathfinders of Jewish Renewal and founder of the Shalom Center in Philadelphia. I am honored to be able to do post-ordination (semicha) study with him. What do our spiritual rules of Lashon Ha Ra say to guide us?
When it comes to Lashon Ha Ra's rules I usually refer to Rabbi Yisrael Meir Kagan (d. 1933) and his texts. His 1873 text ''Desirer of Life'', (Chofetz Chaim), from Psalm 34:12, earned him the name The Chofetz Chaim. Along with his ''Guarding of the Tongue'', (Sh'mirat Ha Lashon ), these two books outline when, in rare incidences, one can talk about someone else.
Secondhand truthful information, which would ordinarily be considered rechilut, (spreading gossip of what one heard, as opposed being the primary person to say it) and not allowed to be repeated, may be communicated for a constructive purpose (l'toelet), provided that it is not presented as fact. Regarding lashon ha ra, however, communicating secondhand information for a constructive purpose is prohibited in most cases.
The Chofetz Chaim explains that ''while achieving a positive result on the basis of firsthand information is justified even when the chances for success are minimal, secondhand information may be used only when one can assume that the intended result will almost certainly be achieved. Consequently, one may inform one party in a prospective shidduch (marriage match) or business partnership of possible major problems regarding the other party on the basis of hearsay, since such information will probably be taken very seriously. For the same reason, one may warn a potential victim of impending danger on the basis of secondhand information. ''
Conversely, one cannot publicize the ''alleged unethical behavior of an individual with the hope that social pressure will encourage him to change his ways or reimburse his victims''. However, and I will bold this for emphasis, ''this would be permissible only when one has witness to such behavior.'' The Chofetz Chaim continues that ''the effectiveness of social pressure in persuading people to change their ways is far too limited to justify relating secondhand negative information – even if it is clearly stated that the information has not been verified.''
Hence, corporations, and their Jewish or non-Jewish CEOs, and officers, can be publicized in an ad in a newspaper, if they and/or their corporations are clearly responsible, with first hand information, for causing harm to Mother Earth.
We are at the point where polluting our Mother Earth, including Her atmosphere above, is murder. It kills us right now and will kill all of us in the near future. To not announce such, when we have truthful information, and tried at least three times to meet with them to ask them to change their ways, would put us in the position of sinning, as we would be letting our neighbors sin without trying to reprove them. (Lev. 19:17 ). At that point without announcing that they are murdering, would be allowing a rodef, a pursuer with a knife in his hand, to kill us. (Talmud Bavli Tractate Sanhedrin 72b). And the Talmud teaches that no one's blood is more red than another. (Talmud Bavli Tractate Sanhedrin 74a).
We truly need to teach those who profit on the Rape of our Mother Earth are like those "who are apparently rich, but in truth have nothing" (Prov. 13:7). And we must teach that they are raping, and stealing and doing Chamas, to every other human on the Planet.
The Chofetz Chaim teaches that the Torah demands us to judge our fellow with favor. We are to not conclude that he has sinned. We must try to think of an alternative way of explaining his acts. Even when we are sure someone has sinned, we still must give him the benefit of the doubt, that he sinned out of ignorance. We have an obligation to reprove, if they are willing to listen.
Giving someone the benefit of the doubt cannot not be done at the expense of another. If one has witnessed with first hand evidence that one person or persons is attempting or actually has harmed another, the Chofetz Chaim teaches that ''the need for accuracy does not require an attempt at justifying the perpetrator's motives. Even if the act is out of character, it must be rectified, and one may, therefore, inform the appropriate parties.''
The ''appropriate parties'' for a corporation , or a government, attempting to kill Mother Earth is all of humanity. "Nor shall you take a stand against the life of your neighbor: I am the Lord.''(Lev. 19:16). We are all neighbors on Mother Earth, and those who are destroying it, which is practically everyone on this Planet in some small way, make us rodefim of each other, and frankly suicidal.
The 4th utterance of the Tablets states : "Honor your father and your mother, that your days may be long upon the land which the Lord your God is giving you,"(Ex. 20:12). Dishonoring our Mother Earth, by hurting Her, and not caring for Her now when She is extremely ill, will literally make humankind's days short upon Her.
Oh, Mother Earth,
With your fields of green
Once more laid down
by the hungry hand
How long can you
give and not receive
And feed this world
ruled by greed
And feed this world
ruled by greed.
Oh, ball of fire
In the summer sky
Your healing light,
your parade of days
Are they betrayed
by the men of power
Who hold this world
in their changing hands
They hold the world
in their changing hands.
Oh, freedom land
Can you let this go
Down to the streets
where the numbers grow
Respect Mother Earth
and her giving ways
Or trade away
our children's days
Or trade away
our children's days.
Respect Mother Earth
and her giving ways
Or trade away
our children's days.
Neil Young & Crazy Horse
Ragged Glory, 1990, (C)
Shalom:
Rabbi Dr. Arthur Segal
Via Shamash Org on-line class service
Jewish Renewal
Jewish Spiritual Renewal
Jewish Spirituality
Eco Judaism
Hilton Head Island, SC, Bluffton, SC, Savannah, GA
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| Rabbi Arthur Segal reveals the path to Jewish Spiritual Renewal - and happiness in troubled times...
YES, it is possible. Even when the world seems to be turning upside-down, you can follow a simple, step-by-step process that will have you loving life every day no matter what is going on around you. It's no secret, but nobody's been talking about it for generations...until now.In His New Book:
"The Handbook To Jewish Spiritual Renewal by Rabbi Arthur Segal has given me the foundation to approach each day with honesty, reverence, hope and gratitude. I feel like I am having a personal conversation with a wise prophet with a jovial sense of humor." Diane Weinberg, Shalom. My name is Rabbi Dr. Arthur Segal, and in my years of rabbinic counseling I've met an awful lot of fellow Jews who are short on faith that Judaism can deliver the happiness and joy that it promises, especially in these turbulent times. Their emotions run the gamut: sadness, loneliness, bitterness; fearfulness of what the future holds for them. Some are just downright cynical and angry. But I found the way out. That's why I became a rabbi after retiring from my dental practice; to help others up the path to a life of joy and freedom that I couldn't find in "normative" Judaism. I want to show you that path today. "You lead the spiritual practices of the entire program and offer our followers a unique spiritual opportunity." Hune Margulies, Ph.D. Reclaim Your Spirituality...And Your Life
In The Handbook to Jewish Spiritual Renewal: A Path of Transformation for the Modern Jew, I distill teachings from our sages that have been passed along for thousands of years, along with lessons from the Torah and the Talmud. But unlike other Jewish spiritual texts that you may have read, or sermons you may have heard, this book presents these lessons in a concise, easy-to-read, easy-to-follow life transformation process that you can follow step-by-step at your own pace. And it is written in plain English with relevance to the modern world. I even threw in a few jokes to make it fun! This is stuff we were not taught in Hebrew school or in most synagogues, but it is what Judaism is really all about. "Wonderful stuff! I'm savoring it, bit by bit." Samuel Hughes, Senior Editor In The Handbook to Jewish Spiritual Renewal: A Path of Transformation for the Modern Jew, you will learn:
A Question for YouLet me ask you a question: Are you enjoying life like the people in the cartoon at the top of this letter?Or, do you spend your days worrying about the economy... ...in conflict with friends, family, and co-workers... ...stressed out about the future? If the latter sounds like you I'm not surprised. As I said earlier, I counsel many fellow Jews who are in the same boat, and they look to their Jewish faith to find a happier life. However... Some have trouble understanding what they read in the Torah and how it relates to their own lives. Others find that their synagogues are more about social climbing and fundraising and less about spiritual awakening. Many simply give up, believing that Judaism has failed them, and they walk away from their Jewish faith. In my book, The Handbook to Jewish Spiritual Renewal: A Path of Transformation for the Modern Jew, I will show you that true Judaism has not failed them...or you...and that you can return to your Jewish faith and enjoy your life to its fullest, even when the news of the day keeps going from bad to worse. "I couldn't have written the book or expressed my pain and concern for the Jewish people returning to Judaism. Thank God that He put this desire in your heart." Janelle Vechi It's simpler than you may think, and you don't have to become a rabbi as I did. To give you an idea what I am talking about, here is an excerpt from The Handbook to Jewish Spiritual Renewal: A Path of Transformation for the Modern Jew: We become so far removed from God, our loving Sovereign Parent, that when we pray, (if we pray at all), we pray to meet an immediate need. We desire an immediate fix, rather than to seek renewal (return) and the wisdom to work toward renewal. We are satisfied for a moment if our trivial need is met. We therefore never achieve happiness in the long term. We are constantly searching and striving for our secular notions of success and happiness. While in this all-too-common state our egos "lock horns" with the egos of others, putting us in a sustained state of human conflict and resentment.
This is not the Jewish way to live; but most of us cannot find the way out. In this book, I will give a map to the tools of the process in simple terms and in language easily understood, to turn your life around to a much more pleasant state. If you follow the map faithfully and honestly, you will find that the journey is life-changing and life-affirming. "Nice Rabbi Segal! Thank you! Peace." Deepak Chopra's Intent.com What Would You Say Something Like This is Worth?Think about it… The teachings of the Torah and the Talmud all distilled into an easy-to-read, easy-to-understand, and easy-to-follow step-by-step process that will help you:
I know it sounds priceless and in reality…it is. But I sincerely want to share what has helped me and countless others with you. In other words, I want to show you the path to the happy and joyous life that your were meant to live. So I want you to have The Handbook to Jewish Spiritual Renewal: A Path of Transformation for the Modern Jew for only $19.99. "The Handbook to Jewish Spiritual Renewal is an invaluable resource for anyone who is searching for more in their life. I was involved with organized Jewish religion, but something was always missing. Using this guide, and taking each chapter to heart, has transformed my views and put me on the track my life is supposed to be on, filled with love, trust and emunah (faith). Thanks Rabbi Segal!" Ben Pincus Like I said, I've been where you are: in a life missing spirituality; seemingly unable to cope with life's difficulties; and unable to find peace and inner shalom. But I found it and now I want to share with you the path that I have found and passed on to others with consistent success. It took me many years of work and study, and rabbinic ordination. But it didn't have to. And it doesn't have to for you. You can travel the same path that I did, but you can do it in only 254 pages!We are living in a historically turbulent time. Economic uncertainty, political corruption, threats of aggression, and religious conflict are everywhere. I know that I would find it difficult to find comfort without the peace and inner shalom that I have found through Jewish Spiritual Renewal. Please join me now. |
 Click to Order | A SPIRITUAL AND ETHICAL COMPENDIUM TO THE TORAH AND TALMUD Rabbi Dr. Arthur Segal dissects each of the Torah's weekly sections (parashot) using the Talmud and other rabbinic texts to show the true Jewish take on what the Torah is trying to teach us. This companion to The Handbook to Jewish Spiritual Renewal: A Path of Transformation for the Modern Jew brings the Torah alive with daily relevance to the Modern Jew. All of the Torah can be summed up in one word: Chesed. It means kindness. The Talmud teaches that the Torah is about loving our fellow man and that we are to go and study. The rest is commentary. This compendium clarifies the commentary and allows one to study Torah and Talmud to learn the Judaic ideals of love, forgiveness, kindness, mercy and peace. A must read for all Jews and deserves a place in every Jewish home. Price: $24.99 494 Pages Published by: Amazon's BookSurge |
"Very informative and timely. It allows many people to benefit from Torah lessons, where many of them may not otherwise have an opportunity receive such content."
Mauricio Benzipporah
Founder, Beta-Gershom Organization
A Spiritual and Ethical Compendium to the Torah and Talmud dissects each of the Torah's weekly sections (parashot) using the Talmud and other rabbinic texts to interpret its lessons.
"Shalom. What a blessing your insights have given me. I am interested in reading more of your writings of Talmud. I find it difficult to find good Talmudic readings. Excellent work, Rabbi!"
Rabbi Daniel Ben Shmuel
A Spiritual and Ethical Compendium to the Torah and Talmud brings the Torah alive with daily relevance to the Modern Jew.
All of Torah can be summed up in one word: Chesed. It means kindness. The Talmud teaches that the Torah is about loving our fellow man and that we are to ''go and study.'' The rest is commentary.
A Spiritual and Ethical Compendium to the Torah and Talmud clarifies the commentary and allows one to study the Torah and the Talmud to learn the Judaic ideals of love, forgiveness, kindness, mercy and peace.
It is a must read for those seeking Jewish Spiritual Renewal and is the ideal complement to The Handbook to Jewish Spiritual Renewal: A Path of Transformation for the Modern Jew.
Here is an excerpt from A Spiritual and Ethical Compendium to the Torah and Talmud:
Since each parasha is the weekly Torah portion, you may read each of the chapters in the book during the course of a week while also reading the actual Torah portion. By doing so, you will learn a modern Jewish Spiritual view of each Torah portion. At the same time, your world will be open to the ethical teachings of the Talmud.
While many read the Torah as a history book, or a deed to land, or see it as a boring book full of legalisms and ritual for a priesthood that no longer exists, this book aims to show you the spiritual ethical lessons in each parasha. In a sense this book will hopefully help you enjoy reading and understanding the Five Books of Moses, what we call Chumash from the Hebrew word for "five." You may even discover that you want to continue your study with the Talmud and other Jewish texts.
"...most insightful (Torah) essay I could find was written by Rabbi Arthur Segal."
Leslie Palma-Simoncek
Staten Island Advance
Complete your journey UP the path to Jewish Spiritual Renewal with a better understanding of the Torah's lessons through A Spiritual and Ethical Compendium to the Torah and Talmud for only $24.99...
...certainly a small amount to pay for the priceless wisdom contained within the Torah and the Talmud.
You can purchase each book individually, but if you purchase them together as a set, I will donate a portion of the sales price in your name to a tzadakkah of your choice, such as your synagogue. Think of it as your first act of loving kindness in your spiritually renewed life!
Click Here to Order
 Click Image to Enlarge | THE HANDBOOK TO JEWISH SPIRITUAL RENEWAL: A Path of Transformation for the Modern Jew |
 Click Image to Enlarge | A SPIRITUAL AND ETHICAL COMPENDIUM TO THE TORAH AND TALMUD |
About Rabbi Dr. Arthur Segal
Rabbi Dr. Arthur Segal's love of Judaism and his Ahavath Israel led him on his personal quest for Jewish Spiritual Renewal, beginning his studies after retirement from a successful oral medicine practice. Rabbi Segal graduated cum laude with BA and DMD degrees, Specialty, and Post-Doctoral studies in Psychology from the University of Pennsylvania in the 1970s. He is an author in these chosen fields as well.
Rabbi Segal teaches classes on Jewish Spiritual Renewal and The Spiritual and Ethical Teachings of the Torah, TaNaK and Talmud via the Shamash online program. He teaches Torah, Talmud, and other great texts, such as Duties of the Heart by Ibn Pakudah of 1050 C.E. Spain, to adults in his hometown. Rabbi Dr. Segal does rabbinic counseling using the step-by-step process of Jewish Spiritual Renewal to help his fellow Jews achieve a spiritual life.
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©2009 Dr. Arthur Segal, P.A. d/b/a Rabbi Arthur Segal
Page header image is courtesy of Steve Greenberg (greenberg-art.com)
