More thoughts on being a "peaceful presence"
Peaceful Presence Yoga
“Peaceful Presence Yoga.” What is that? It has been my focus for many years. Aaron was known as a peace maker, and as a Kohain I am not only from the tribe of Aaron but also strive to be a disciple of Aaron: “Loving peace and acting peacefully; loving people and drawing them to Torah” and reality. I can elaborate more if you want me to but the bottom line is that this is where I have the most passion and strength in my teaching.
Here are some of the core principles of “Peaceful Presence Yoga” off the top of my head:
1) An individual can cultivate peace within.
2) As we create peace within ourselves, we cannot help but bring more peace into the world.
3) An individual’s peace is promoted with a healthy, vital body.
4) There is a relationship between inner peace and self-control. When a person is in control of the mind (and passions) his inner flame burns like a candle burning in a place where no wind blows: The person is calm and steady.
5) It has been said that around one who has mastered his senses, a person’s anger subsides.
6) Ultimately all peace comes from God and it is only through harmony with Him and His purposes that an individual becomes an instrument of peace in the world.
Ongoing Open Journal
There is a message of truth that needs to be spoken and needs to be heard.
It is a universal message of truth that all of life is sacred.
Please help spread the message of truth that helps bring peace.
We are all responsible for one another.
Ideas of interest in this weeks readings. (Please excuse the lack of editing partly due to lack of more time or help.)
(It is possible that some of these themes will show up in this weeks classes)
The words below have been taken directly (with one or more minor edits) from The Bedside Torah by Rabbi Bradley shavit*:
(Note: Rabbi Bradley Shavit's beliefs do not necessarily represent the beliefs of the editor of this blog. If this and other entries are thought provoking and lead to communication, the posting will have served a good purpose. The blog editor believes in the importance of dialogue. If Jews can not talk to one another and find a way to work together then what hope is there that we will be able to make peace across the greater religious divides? Perhaps if we want the full measure of Divine protection (like Joseph who God was with)we will need to learn about listening, being open to others who see a bit differently, finding common ground in our own extended family.) Benjamin Franklin's statement, "We must all hang together, gentlemen...else, we shall most assuredly hang separately" was made at the signing of the Declaration of Independence and meant that if they did not band together in the fight against the British, they would all be hanged separately.
The fundamental principle for Jewish living:
Kol Yisrael areivim, zeh ba’zeh: We are all responsible for one another.
Kol Yisrael areivim, zeh ba’zeh: We are all responsible for one another. By living in community, we can support one another to be the best that we can be. That is one of the ways, this Torah portion teaches us, that we can all hasten holiness on earth.
We were called—and are enjoined still-to be a people of priests, and a holy nation. Our mission to the world is to embody a communal life of holiness, sensitivity, learning, and justice, and in this way to testify to the One god who made the heavens and the earth. In the words of the Shabbat morning prayer, we are summoned to be “servants of the Holy [One-Blessed be He].” Who are the Jews? What is our role in the world? What are our ultimate values? Modern Jews rarely discuss these questions, so essential to a meaningful identity as bearers of God’s covenant. Consequently, many of our people look elsewhere. They associate Jewishness with history and heritage, and Eastern religions or cults with ultimate questions and a relationship with divine reality.
Midrash B’raisheet Rabbah- According to Rabbi Huna, the phrase means that “Joseph whispered God’s name whenever he came in and whenever he went out.” It is not that Joseph received the special attention of God, but that Joseph cultivated his own consciousness of God’s presence. By continually repeating God’s name to himself and regularly invoking God’s love and involvement, Joseph trained himself to perceive the miraculous in the ordinary, to experience wonder in the mundane.
Significantly, according to Rabbi Huna, Joseph whispered God’s name. He kept quiet about his own religious experience, and taught the love and power of God not through words but through deeds. By performing mitzvoth and acts of love, Joseph testified to God’s love with his own example.
Rashi provides an alternate way to read our phrase. According to that medieval commentator, “the name of God was often in his mouth.” For Rashi, Joseph spoke often about God, not merely to God. A willingness to share his ardent love of God, and eagerness to serve God and let others know that he was serving God, forced those around him to consider their own relationship with God, to morality, and to the mitzvoth. By speaking about God without discomfort or insensitivity, Joseph challenged the conventions of those around him, provoking others into rethinking their own assumptions.
Both interpretations, one of quiet piety and another of a willingness to speak of God openly, have their place in Jewish religion. Sometimes we best testify to God’s loving care simply by embodying that love and involvement.
Ana avda de-Kud’sha b’rikh hu: We are the servants of the Holy One [Blessed be He].
*Rabbi Bradley Shavit Artson is Dean of the Ziegler School of Rabbinic Studies and Vice President at University of Judaism in Los Angeles.
Korach (Numbers 16-18)
Pursuit of Peace
A Jewish man is shipwrecked on a desert island. After 10 years he's finally rescued by a passing ship. When the rescuers disembark on the island, they are surprised to find the man has built himself an entire civilization: golf course, restaurant, and two synagogues.
"But since you're here all alone on the island," they asked, "why do you have TWO synagogues?"
"Because," replied the man, pointing to the buildings, "that's the one I go to, and that's the one I don't!"
* * *
KORACH - WHAT'S SO BAD?
In this week's Parsha, a terrible dispute erupts amongst the Jewish people. A man named Korach accuses Moses of corruption. Korach then recruits 250 men and stages a full-fledged rebellion. In the end, the earth opens up and swallows Korach and his cohorts alive.
Why such a terrible punishment? Judaism regards quarrelling as one of the gravest sins. Why? Because divisiveness contradicts the essential unity of God. A flower has perfect form and symmetry, the ecosystem functions harmoniously, the colors of a sunset blend perfectly. Quarreling -- with its tension, allegations and incriminations -- undermines the harmony of creation. (Midrash Bamidbar Rabba 11:7)
In Hebrew, the word for peace, shalom, is derived from the root shalem, which means whole or complete. Peace is not merely the absence of war. Peace is a cooperative, symbiotic relationship, where both parties care for each other, assist each other, and ultimately complete each other.
* * *
HOW TO AVOID A QUARREL
We've all been faced with confrontation. It may be a business dispute, or simply jockeying for position at a red light.
So what should we do? The surest way to immediately defuse any conflict is to refuse to participate. Remember: It takes two to argue.
In our Parsha, Moses asks to meet with the provocateurs Datan and Aviram. Moses eagerly pursues peace even though it means the risk of personal humiliation (see Numbers 16:8,12).
The Talmud (Avot 1:12) describes Aaron as the master of pursuing peace. If Aaron saw two people arguing, he would tell each of them that the other admitted his mistake and wants to make up. That way, each party saves face, allowing the dispute to end. How much family dysfunction could be spared with this advice!
* * *
A WELL-INTENTIONED ARGUMENT
The topic of "peace" is a popular one these days. We hear everyone talk about peace in the home, peace with the Arabs, peace in the inner city.
Peace is perhaps the most central theme in Judaism. The words of King David (Psalms 133:1), "How good and pleasant is it for brothers to sit peacefully together," are perhaps the most popular Hebrew song. The Amidah prayer, said three times daily, ends with the word "Shalom." The Grace After Meals ends with the word "Shalom." The Birkat Kohanim (Priestly Blessing) ends with the word "Shalom." The entire Talmud ends with the word "Shalom." As well, the Talmud declares, "Shalom" is one of the Names of God!
But if peace is such an essential Jewish value, then why are Jews always arguing?!
Quarreling should not be confused with well-intentioned controversy. Any student of the Talmud knows that the schools of Hillel and Shammai were always arguing. Yet their respect for one another grew because they knew the disputes were for the purpose of reaching a common understanding. In fact, the Talmud (Yevamot 14b) reports that the children of Hillel and Shammai intentionally married each other to show they were at peace.
The Talmud states: "Just as no two faces are exactly alike, likewise no two opinions are exactly alike." Rabbi Shlomo Eiger explains this in terms of peaceful human relations: The fact that other people have different facial features does not bother me in the slightest. In fact, I am actually glad this is so, because it preserves my uniqueness! So too, I should appreciate the unique perspective that others bring to my life.
The Talmud (Avot 5:20) describes a well-intentioned controversy as that between Hillel and Shammai. A poor-intentioned controversy is that of Korach and his followers, who tried to manipulate others for their own selfish power struggle.
* * *
HAMMERING OUT THE TRUTH
Judaism does not object to argument, if it is for the sake of truth. In fact, sincere disputants will ultimately feel love for one another. What's most striking about a yeshiva is that the study partners are always yelling at each other. The forcefulness of their positions engenders not animosity, but rather increased respect!
The Talmud relates a story about the great scholar Rebbe Yochanan and his study partner Reish Lakish. The two learned together for many years, until one day Reish Lakish got sick and died. Rebbe Yochanan was totally distraught over the loss. His students tried to comfort him, saying, "Don't worry, Rebbe. We'll find you a new study partner -- the most brilliant man in town."
A few weeks later, Rebbe Yochanan was seen walking down the street, totally depressed. "Rebbe," his students asked. "What's the problem? We sent you a brilliant study partner. Why are you so sad?"
Rebbe Yochanan told them: "This man is indeed a scholar. In fact, he's so brilliant that he can come up with 24 ways to prove that what I'm saying is correct. But when I studied with Reish Lakish, he brought me 24 proofs that what I was saying was wrong. And that's what I miss! The goal of study is not to just have someone agree with me. I want him to criticize, question, and prove to me that I'm wrong. That's what Torah study's about."
* * *
ISRAEL TODAY
This week's Parsha states clearly: "Don't be like Korach" (Numbers 17:5) -- which the Talmud (Sanhedrin 110a) explains is the prohibition against quarreling.
Hatred, jealousy and infighting are unfortunately not new terms to our people. The Talmud (Yoma 9b) says that it was baseless hatred amongst Jews which brought about the destruction of the Temple in Jerusalem. The Temple has lain in ruins for 2,000 years.
Only through unconditional love will it be rebuilt.
Much has been said recently about internal disputes between Jews in Israel. Can we stop these disputes? Perhaps not. But we can live with these disputes providing we remember one essential rule: "Every person is worthy of profound respect, regardless of his beliefs and level of observance."
I may have differences and disagree with other Jews on various issues. I may have differences and disagree with my wife on various issues as well. But just as I would never consider distancing from my wife based on our disagreements, so too I would never consider distancing myself from other Jews based on our differences.
In Israel -- where the issue of Jewish unity is most critical -- much is being done to address the problem. Organizations like Gesher and Common Denominator run programs to bring together divergent groups -- Kibbutzniks with settlers, or secular with religious -- to help them discover that what unites us is ultimately greater than that which divides us.
How appropriate that the city of Jerusalem is actually a contraction of two words -- Yeru-Shalem -- "peace will be seen." May the Almighty bless us with the patience and sensitivity to avoid destructive arguments and to accord proper respect all.
Shabbat Shalom,
Rabbi Shraga Simmons
Promoting a Larger Peace
Being peaceful does not mean not acting. On the contrary, yoga practice is very much about being prepared for action.
Yet, yoga practice is also about being prepared for stillness, silence, and being able to really let go.
In my own life I have found that only with a combination of action and faith and trust do I find tranquility.
What creates a "peaceful presence?" For me the deep breathing and stretching are a great help, but nothing does gets me there like knowing that God is present in my life.
Promoting a Larger Peace
With Regard to Prayer
From The Bedside Torah, Wisdom, Visions, and Dreams
by Rabbi bradley Shavit Artson
Parashat Hayei Sarah/ The Life of Sarah
"One of the universals of human culture is the need to commune with something larger, something that extends beyond ourselves. We all feel the desire to speak, to create, to perform. One aspect of the human urge to communicate is worship--awakening to the awe of existence, the staggering marvel of the world and its order. Awe moves us to a silent expression of gratitude and wonder. Awe moves us to worship.
For many Jews, worship has come to mean the formal ritual of reading the prayers of other, earlier Jews from the printed Siddur (prayer book); listening to the chanted words of the Torah and the Haftarah; and absorbing the insights of the rabbi's sermon. Worship is public, planned, and cyclical. How many of us, though, approach God with the simple outpouring of our own hearts? Isn't it true that the notion of just speaking with God in our intimate personal voices sounds strikingly un-Jewish?
Yet consider today's Torah portion. Abraham's nameless servant is assigned the task of traveling to a distant land to find a bride for the patriarch's son. Overwhelmed by the gravity and seriousness of his mission...the servant simply sits and speaks, "O, Lord, God of my master Abraham," he prays with neither formula nor poetry, "grant me good fortune this day, and deal graciously with master Abraham" (24:12).
The servant speaks to God with a directness borne of necessity. Filled with a sense of the uncertainty of his task, aware of his own limitations, he turns to the Source of Life and shares his fear...
Do we worry that speaking to God is superstitious? That God doesn't answer prayer. That God doesn't hear prayer? That there is no God?
Yet discomfort with spontaneous prayer does a disservice to our sacred tradition, to our deepest needs and to our relationship with God.
Prayer is not philosophy; it need not justify itself at the bench of reason, consistency, or sophistication. Prayer is what the Talmud calls "the labor of the heart." It is answerable to the heart alone.
Our possible discomfort with spontaneous prayer can lead us to the very first prayer we need: "Help me, Lord, to pray." Or, in the words preceding the Shabbat Amidah, the silent standing prayer, "Open my mouth, Lord, and my lips will proclaim Your praise."
If you are uncomfortable with words, teach yourself to sit with silence. Let your awareness of your need become your prayer; let your awareness of God's love be your answer.
If you need to pray, if your sorrows or your joys move you to speak from a simple "thank you' to an elaborate speech, then pray. If you rise from your prayers a more sensitive and aware person, your prayer was worthwhile."
