Imperfect, we all err and can all improve. In this article our good friend Hiram will present a Christian view on atonement. I will present a Jewish view. We welcome and encourage you to present the view of your religion, philosophy, heritage, culture and your personal opinions and thoughts on atonement.

HIRAM: Here is what I came up with. I thank my good friend Enoch for the opportunity to share our thoughts and culture in this joint article.

Happy is the man who finds wisdom, and who gains understanding (Proverbs 3:13). When I need to find a definition for a word the first place I go is to Noah Webster's original dictionary of 1828. It is free of the political correctness. Many times it gets right to the point. Atonement is defined as satisfaction or reparation made by giving an equivalent for an injury, or by doing or suffering that which is received in satisfaction for an offense or injury.

On the surface that can sound pretty brutal, and through out our history has been cause for brutality between nation and people. Yet if we look beneath the surface there is a value to atonement.

In Christian theology and doctrine there is a definitive value in atonement. A value which applied to all cultures and beliefs is this, according to Noah. When a man is guilty of any vice the best atonement he can make is to warn others not to fall into the like. This is something that strikes me as very profound. How many times do we teach our children not to commit the same mistakes in life that haunted us? Profound in that we can use our own missteps and faults to guide others back onto the right path. No matter what you believe or where you put your faith this is a form of atonement that can benefit us and all around us.

Taking what we know and admitting our transgressions to others can be hard to do. By doing so, we give others the chance not to repeat our mistakes. We give them the value of our experience so they can avoid the same consequences. From a perspective of Christian and doctrine has many benefits. From the beginning man was created to have a relationship with our Creator. What happened when sin entered the world is that these transgressions separated us from G-d. They built a wall between G-d and man.

Being a Holy G-d he cannot look upon sin or be in it's presence, Atonement is needed to free us of the sin which allows us to re-establish that original relationship. Atonement was first made in the form of animal sacrifice. A pure unblemished animal would be sacrificed to pay for our sin. This was the practice for thousands of years. Then G-d sent His only begotten Son to pay the final atonement for sin upon the Cross. Whoever believes in Him shall be justified.

So we may ask what the value of this atonement is? First, and most important to me as a Christian is that atonement for my sin means I can once again have a relationship with my Creator G-d. Because of the atonement of Christ I have been adopted into the family of G-d. With this atonement nothing can ever separate me from G-d.

For I am persuaded that neither death or life; angels or principalities, powers, present events and things to come; height. depth or any other created thing can separate us from the love of G-d which is in Christ Jesus our Lord (Romans 8 38-39). In that relationship can be found peace, joy and contentment. We were created to have that relationship and it is only through atonement that it can be reestablished. This same atonement can be carried into our personal lives. How many times have we wronged someone close to us and through our own stubbornness refused to atone? How has that relationship suffered?

To atone means to swallow our pride, and remove the barriers our sins built to separate us. Whether it be with our G-d, our family, or friends the inability to atone will keep us apart needlessly.

The true and most wonderful value of atonement is a restored relationship and the peace it brings. Peace and blessings, HIRAM.

ENOCH: In Pre-Biblical through Biblical times in the Middle East many cultures had a place for atonement in their theologies. There is an Arabic word for atonement which means to cover sin. The Assyrian word for atonement is Kapparu. It is the closest to the Hebrew word Kippur in both root stem, and meaning. The Assyrians defined atonement as purging away sin.

In Hebrew, and in the Jewish tradition Kippur, atonement means to reconcile and restore the inward sense of a close relationship to G-d. We distance ourselves from G-d through acts of sin, evil desire, or constant brooding over sinful things. Salvation is oneness with G-d. Sin separates us from G-d. It distances us from the salvation we crave. How do we atone for our errors? The following is an eight point plan.

1. Allocute our guilt.

2. Confess our sins.

3. Plead for forgiveness.

4. Make whole those we harmed in whatever ways we practically can. 

5. Create a plan to prevent the sins and errors from reoccuring. Build in tracking mechanisms to monitor results.

6. Implement the plan.

7. Periodically audit the tracking to see if the plan is working.

8. Adjust the plan as necessary to prevent sin and error from returning.

When will G-d accept our atonement? Anytime!

From whom will G-d accept atonement? Anyone, without exception!

Where can we atone? Anywhere!

Why does G-d want us to atone? Because G-d doesn't want barriers between Himself and us any more than do we!

Our souls are given to us in a pristine state. The evils of the world corrupt us. When we choose of our own accord to turn away from corrupting influences, and restore our souls to purity this indeed pleases G-d, makes us feel better, and is better for all close to us.

Pitchuli, Shaare Tzeddek. Open the gates of righteousness. Unstain your souls of sin. Break down any barriers standing between yourself and G-d. There is no feeling like it. ENOCH.      

Breathing, Walking, Relaxing and Sleeping can be aided by Chaplains. They are important to people on the mend. This is particularly true for senior citizens.

The content of this article is drawn from one case I handled in Chaplaincy. The person is in her eighties. The work I did with her involved visiting her in a hospital following major surgeries. Then in a nursing home visiting her while she still needed care, but not hospital care. Then back visiting her in hospital when she had a relapse, due to post operative infections. I now visit her in her own home.

She told me in her first hospital stay that her respiratory therapist gave her instructions orally on breathing into a tube. This is to keep her lungs clear, and prevent pneumonia. It is a standard procedure. Her problem is that the therapist rattled off the instructions too rapidly, then left to go elsewhere. The Lady is in the early stages of Alzheimer's. She does not process information well. She has no background in respiratory therapy. I met privately with her respiratory therapist. I asked if she could print out instructions for breathing exercises, leave one copy with the Lady, and one with me. She agreed. In her office, alone we did the breathing exercises until she felt I had them down pat.  

Three times daily the Lady and I would do the breathing exercises together. Her congestion broke up quickly. It never returned. In Hebrew, the word, Ruach means wind, breathe and spirit. Restoring her ability to breathe correctly prevented pneumonia, eliminated chest congestion, and helped her to feel better physically, emotionally and increased her ability to concentrate. This included our discussions of a spiritual and pastoral nature.             

In her first hospital stay, she had intravenous feeding of antibiotics, electrolytes, nutrients, and pain killers following the surgeries. She had trouble getting in and out of bed, and walking with the heavy metal pole upon which the various bags of fluids were hung. Her surgeon wanted her to walk every four hours, as tolerable. There are many benefits to doing this.

We would go for walks very slowly, for as far as she could comfortable take them. We would stop half way at the visitors lounge. I would lift the pole one handed over the door stop that separated the floor in the hallway from the floor in the visitors lounge. It is the only way for the pole to clear the floor. She liked the view of the park outside the window in that room. 

She and I would walk arm in arm to assist her in balance. Among the benefits of this walking were the increased ability to pass liquid and solid waste, better circulation, and the elimination of fluids in her legs that had built up. This fluid retention caused her great discomfort.

In the Torah portion Parshat Lech Lecha, G-d gives the first commandment to the first patriarch Abram. Get up, go out of the land of your Fathers, and go to this land which I promise you (Israel). Each day when she neared her limit of walking, she would ask me to recite this passage with her. It gave her the strength to finish up her stroll. Even in this context, Scripture can be a powerful motivator.

On the way into both the hospital and the nursing home, I would buy a local newspaper, and bring my copy of the Tanach (Jewish Scripture). Following her walks, I would read to her from the local newspaper in those sections of interest to her. She would close her eyes and relax. She liked being read to, and various conditions made it hard for her to hold a newspaper and turn pages. The daily paper kept her in contact with one day being different than the next. It helped her focus on where she is in time. That was of benefit to her. Her memory actually showed signs of improvement over when day and night, day after day was the same.

At the conclusion of the Shabbat (Sabbath) one says the Havdalah prayer. It is a prayer that differentiates the Sabbath from the other six days of the week. When the wine is poured into the cup and saucer before the blessing over it, it is a custom to pour more wine than the cup can hold. The overage spills into the saucer beneath the cup. The symbolism here is for the blessings of the Sabbath to spill over into the week. One blessing of the Sabbath is Shabbat ha Menuchah. The day of Sabbath rest. The relaxation of being read to allowed her to free herself of tension. Access to news that differed day to day established each day where she is on the time line. It provided differentiation.

Finally, sleeping in a hospital is difficult. Staff come and go at all hours of the day and night. They must in the performance of their duties check vital signs, replenish medications and do other things. In a semi-private room, a roommate may be loud, and on a different sleep schedule. Still, sleep is important.

I made sure, during visiting hours, that I was there to walk her to lunch, when she was well enough to do that in the nursing home. She did not have to eat alone, or with strangers. She knew she could count on me for meal company. Even in the hospital each time, I was there in time for her afternoon nap. She would have lunch. We would walk. Then I would read to her from Psalms (Tehillim).

She had her favorites. She also had favorite poems, and short stories. In the dream of Jacob's ladder, the ladder connected Jacob with this and higher levels on the great chain of being. When she fell asleep listening to me read, I would quietly go and see others. I was always back to her room in time for her to see me upon awakening. Getting the proper REM level sleep, and brain chemistry benefits of rejuvenating sleep appears to have accelerated her recovery time. She is back home again. I visit her when and as her and my schedule allows.

Sometimes the best way to comfortably remain in this world is to use the tools from elsewhere in the context of life here. Coupling that with consistent and customized attention from a trusted source is part of this equation.                                 

Charity is a universal activity. You find it in every religion, culture, community, nation and group. At some point every individual does,  receives, or needs to get or do it.

Our good friend Arch Man and I will present some of the ideas about charity from each of our heritages here. This article is not and cannot be exhaustive or definitive about charity. We ask in the comments section that you add to what we start by sharing your personal and group thoughts. Any positive expression of ideas about charity from your life, and your heritage of any kind are most on point and warmly welcomed.

GIVING - THE BLESSING OF CHARITY. BY ARCH MAN 

ATTITUDE OF GIVING: (2 Corinthians 9:7). Each man shall give what he has decided in his heart to give, not reluctantly or under compulsion, for G-d loves a cheerful giver.

Our hearts are to be open and willing to bless others, looking on the needs of others, not just on ourselves. G-d gives to us with a heart of compassion. He cares about all His creation; so it is with this attitude we should in turn be willing to help others.

ACT OF GIVING: (Acts 20:35). It is more blessed to give than to receive. Giving is a choice we make: In our daily lives, as we go through the day we come across many people who have needs: the people that we work with, in our homes, the members of our family. The Greek origin of the word giving is Didomi, used in a very wide application: bestow, bring forth, commit, grant. We need not necessarily open our wallet to give, nor do we need to look far for those to whom we can give.

     A). People we cross paths with, even for just a moment. We have an opportunity to bless them. A gesture as small as a smile or a nod or a kind word can make soemone's day. Allowing others to go first in line can help to lighten their load and lower thier stress level. These simple acts cost us very little and go a long way.

     B). People we work with: At work, do I strive to meet my own goals or do I care about my fellow workers and employer? There are opportunities we have to help co-workers get ahead and do well. Do I teach them what I have learned so that they can improve and find favor with the company? Do I look out for my co-worker? Do I take an interest in their lives? Do we even listen to what they share with us? There are many ways we can bless them and one of the easiest ways is to listen. Just by listening we can find ways to help.

     C). Family and Friends: I can have an impact on my friends and family by giving in many ways: showing my interest in their welfare, caring, helping to lighten their daily load. I can do more than my share of household chores, doing small things to make them feel special and telling them how special they are on a daily basis.

REWARD OF GIVING: There are many blessings of giving: G-d gives us many promises when we obey Him and bless our fellow man. Here are some Scriptures that tell us what to expect from giving.

(2 Corinthians 9:6) Remember this: Whoever sows sparingly, will also reap sparingly, and whoever sows generously will also reap generously.

(2 Corinthians 9: 8-9) And G-d is able to make all grace abound to you, so that in all things at all times, having all that you need, you will abound in every good work. As it is written: He has scattered abroad his gifts to the poor, His righteousness endures forever.

(Luke 6: 38) Give, and it will be given you. A good measure, pressed down, shaken together and running over, will be poured in your lap. For with the measure you use, it will be measured to you.

(Matthew 6: 3-4) But when you give to the needy, do not let your left hand know what your right hand is doing, so that it may be in secret. Then your Father, who sees what is done in secret, will reward you.

It is a good feeling we get when we help others knowing it makes their lives easier and knowing that we please G-d who blesses us. We ca see by the Scripture that G-d is a rewarder of those that give and bless others. All of our deeds bless us in this life and the next. What you do for and to others you do to yourself. Why not begin to be a blessing to others?

THE RIGHTEOUSNESS OF CHARITY - BY ENOCH 2699399 

Charity is a dual blessing. It can be a lifeline to those in need. It is also an important past of spiritual and emotional health, and of the character of the person performing charity. Why?

In Machzorim Rosh Ha Shanah and Yom Kippur (the prayer books for the High Holy Days of the New Year and Day of Atonement) the following is central to both holidays, and the time frame separating them in regard to charity.

It is written that the Holy One, blessed be writes in the Sefer Chayim (Book of Life) on the New Year what fate will be in store for us. That fate is written on Rosh ha Shanah. It is not inscribed and sealed until the end of services on Yom Kippur (Neelah - concluding service with the blowing of the Shofar (Ram's Horn). In between Rosh ha Shanah and Yom Kippur are Yomim ha Norah-eem (Days of Awe). In that time frame, for the sake of our doing three things will the True Judge of our actions re-write in the Book of Life our fate for the coming year. Who will be born, and who will die? Who will be healthy, and who ill? Who will prosper, and who lack? What are the three things we can do to improve our fate forthcoming?

Tefilah, Teshuvah, veh Tzaddakah. If we do Prayer, Repentance and Charity G-d will improve our fate in the year to come. Let's focus in on charity.

We are all familiar with making donations, and fund raising drives. That is part of a healthy caring community. We are supposed to be our brother's keeper (Genesis 4:9). Charity is one way to look our for each other. We are to be there when and as needed. What else constitutes an act of charity?

We can be charitable with ourselves, with those around us, and with our material environment. We are none of us perfect. We can forgive minor transgressions, if they do not endanger us or others. We can forgive errant behavior to us that affects only us. We do need to balance safety, and being played by sociopaths against giving people a second chance. We can do this for others. We first have to deal with our own shortcomings. If we can balance being charitable with our morality and fallibility to focuws on practical improvement we can do so for others too. We can also prioritize what is most in need of repair and improvement in ourselves. We should start that with how what we do affects others. As with so much in life, we learn first how to do right byh others first by mastering how to do good for ourselves.

In the original Biblical Hebrew the word for charity, Tzadakkah comes from the same shoresh (verb root stem - tzadde dallet kuk TDK) as the word Tzedek (justice). Wha is the philological connection between being charitable and just?

In the Torah, it is written Justice Justice shall you pursue (Deuteronomy 16:20). The word, Justice, is repeated for emphasis. We are supposed to seek out justice. Look for opportunities to do justice. As the meanings of the words spring from the same source should we not also seek out the opportunity to do charity? To search for chances to be charitable?

Being just and charitable are very much connected on the interpersonal, communal, and societal levels. If we do not hold people responsible for their actions are we really being charitable to them? Is denying them the chance at improvement an act of charity? How are we doing them a favor to ignore the harm that they intentionally do? If we push the pursuit of justice to the point everyone suffers counterproductive consequences which shut down our ability to function for fear of error will we not live in a police state, bereft of freedom to do right, better? How do we achieve the tricky balance of being just with being charitable?

There is a prayer recited on Rosh ha Shanah, Yom Kippur and fast days by Rabbi Akiva. Itis called Avinu Malkeinu (Our Father, Our King). In it the following appears.

Avinu Malkeinu chaneinu va anaynu, ki ain banu ma'asim, asei im'manu tzadakkah va'chesid, v'ho'shiay'nu.

Our Father, Our King, be gracious with us, and answer us, though we have no worthy deeds: treat us with charity and kindness, and save us.

In this very clear exposition, charity is best understood.

As with all religions, we look to G-d as our ultimate role model for positive action. We seek the grace of G-d to treat us with charity and kindness. This gift will be our salvation.

Among practitioners of Judaism G-d has yet to let us down on all eternally important counts. Can or should we do less and be less charitable and kind to help others in need?

We all have favorite quotations. There are phrases or paragraphs that touch us. Mine is Birkat Ha Kohenim (The Priestly Blessing). It is in Misparim 22-27 (Numbers 22-27). If you have something deeply moving in any literature, religious or otherwise please share it with us in the comments section.

Here is the quotation that always stirs me. I use it frequently when I preach sermons, or come to that part of the Service where we remember those who transited to the World to Come.

And the L-rd spoke unto Moses, saying Speak unto Aaron and unto his sons, saying: In this way shall you bless the children of Israel. You shall say unto them, The L-rd bless you and keep you; the L-rd make His Face to shine upon you, and be gracious unto you. The L-rd lift up His Countenance upon you, and give you peace. So shall they put My Name upon the children of Israel, and I will bless them.

Birkat Kohenim, the Priestly blessing is a blessing that entails the spiritual, material and protectional aspects of the unique relationship between G-d and His People. It culminates in the most precious gift which can be given, Peace (Shalom). Through peace comes the spiritual and material aspects of life.

There is a saying among Yemenite Jews. Min ha Avar, Atidnu Yiphtach. From the past our future derives. The Priestly Blessing is part of our past, present and future. The peace that flows over us as the sunlight bathes us in its warmth relaxes, refreshes, and renews us now, and for what comes next in life.

In the Great Temple (Beit ha Mikdash) this blessing was uttered by the Priests as a tribute. Thus you may hear it referred to as Davening Duchan, or Duchaning (Duchan means tribute).

Other religions which are historically connected to Judaism also use this blessing in their services, or at various times for purposes Ecclesiastical.

Only the Priest, and never a stranger could deliver this blessing in times of the two great Temples. It was to be done standing, sober, with hands out stretched in the original Hebrew. Why? A stranger cannot bless because blessing requires knowledge and loving understanding of the person or people to be blessed. Otherwise, the words are empty, mechanical, going through the motions. Blessing others requires a readiness for sacrifice and thoughtfulness on the part of those who bless. It also requires that it be done in the original language, to avoid translational problems.

The three main ideas I find in this blessing are the Guardianship of, Grace of, and Peace of G-d. That does it for me. This is my favorite blessing. I look forward to reading in your comments what you find in any literature of any sort that deeply moves you. There are no limits to what liberates the human spirit with words. Feel free to fly unfettered in sharing what elevates your spirit.                        

Al-316 and I will each draw from our traditions to illustrate this point.  We are all in this life together. It's best we work together, in an atmosphere of mutual respect and tolerance. If you have something from your tradition, be it that of a religious or humanistic nature, please feel free to share.

This is from our good friend Al-316. It is his view regarding some of what Christianity offers on brotherhood.

Part I. (Al-316)

This portion of the discussion concerning the brotherhood of man is devoted to one word. That word is, Love.

To most of us, that word is very important. It takes on added importance when you hear someone say to you, I love you. These words have the power to brighten our lives for a lifetime. The failure to use those words can cast a shadow on one's life as well. Those words could be coming from one of your family member's, one of your dear friends, or your romantic interest. The personal relationships these words imply is one to the most significant relationships we will ever have in our life.

It is interesting to observe that the word, love, is used 281 times in The Holy Bible. 124 times in the Old Testament, and 157 times in the New Testament.

In English, the word, Love, is used to indicate numerous and various favorable degrees of affection. Whether it be used to indicate a positive reaction to the smell of a flower or how we feel towards our children. The word, Love, is used to express one of man's strongest emotions.

How we regard each other as human beings varies, but is of considerable importance. God considers how we interact with our fellow brothers and sisters so important that The Bible addresses this issue separately. The Bible tells us that we should love one another. In fact, Jesus commands us to love one another.

To some, The Bible might appear to only be a confusing Book of rules. Telling us to do this, don't do that, over and over again. As a Christian, one might wonder how important is this command to love one another. Interestingly, this question is answered in response to a different question posed to Jesus by a lawyer. The lawyer asked Jesus what is the most important commandment of all. The actual exchange between the lawyer and Jesus can be found in Matthew 22:35 through Matthew 22:40. The following is from the King James version:

Matthew 22:35 Then one of them which was a lawyer, asked him (Jesus) a question, tempting him (Jesus) and saying,

Matthew 22:36 Master, which is the great Commandment in the Law?

Matthew 22:37 Jesus said unto him, Thou shalt love the Lord they God with all thy heart, and with all thy soul, and with all thy mind.

Matthew 22:38 This is the first and great Commandment.

Matthew 22:39 And the second is like unto  it, Thou shalt love thy neighbor as thyself.  

Matthew 22:40 On these two Commandments hang all the Law and Prophets.

Notice how Jesus mentioned the importance of loving our neighbors without being prompted with a question. Jesus further emphasized its importance by indicating its ranking when He compared it to the most important Commandment. And Jesus did not stop there. He said that all of the other laws are a reflection of these Commandments. My conclusion is that loving each other is supremely important in G-d's eyes.

Now, lets take a closer look at the definition of the word, Love, as we find it in The Bible. This is necessary because, you will recall, The Bible is a translation from other languages. The New Testament in which the Book of Matthew is found, was translated from manuscripts which were written in Greek. A study of Greek will reveal that there are three different Greek words for, Love, whereas  English just uses one word. So, in order to obey the Commandment to love thy neighbor as thyself, we need to determine exactly what Jesus meant by His use of the word, Love.

To answer this question, we will find that the Greeks had three different words which meant, Love.

They are: Eros ------ Love in a romantic or sexual context.

                Phila ------ Love as within friendship.

                Agape ---- Love as in an unconditional manner without expectation of reciprocity. This is similar as in the love between a parent and a child. Doing a little research we will learn that the Greek word used to record what Jesus meant when He said, Love, was Agape. 

And finally, let us look to see what Jesus meant when He used the word, Neighbor. Again we will consider the Greek word which was used in the original manuscripts to record the record of the words of Jesus. The word which we read as, Neighbor, was translated from the Greek word, Plesion. Plesion literally means anyone in close proximity without regard to gender, nationality, or religion. Put another way, it means everyone, without exception.

In summary, as a Christian, we are commanded, in order of importance, to love God and to love our fellow human beings, no less than, and in the same manner as we love ourselves. And on a side note, Jesus says that all of the other Commandments are intended to reflect and embody the love we should have for each other.

Imagine for a moment, that this world would be like if everyone did as Jesus stated. Thou shalt love thy neighbor as thyself.

Thank you for allowing me the opportunity to share my understanding of God's word.      

Part II. (Enoch). This is my take on part of what Judaism has to share about our being in this life together.

In Parsaht Vayekrah - Kedoshim (Leviticus 19:3) Laws regarding Ritual and Fundamental Morals) it is written, You shall fear every man his Mother and his Father, and you shall keep my Sabbaths.

This is a repetition, in slightly different words and order, of two of the Ten Commandments. To honor your parents, and to remember the Sabbath Day, to keep it Holy. In a commentary on this passage in Rabbinical literature, the story of Dama is told. It is a beautiful tale. It speaks of how people of different religions and cultures share common values. How we can use those values to work with, learn from, and teach one another. How it can all come together for mutual benefit.

Dama was not of the Jewish People. He was a dealer in Jewels in Ashkelon.  He had in stock a jewel needed to replace one of the precious stones for the High Priest's Breast Plate. Buyers were sent from Jerusalem to negotiate the gemstone. Dama agreed to sell the Jewel for one hundred Dinars (currency of time).

When Dama went to his stock room to get the article, he found his Father sleeping there. He returned and said he could not sell the stone after all. The agents offered him first two, then three, and ultimately one thousand Dinars for the Gem. Dama refused. The buyers took their leave.

Soon afterward, Dama's father woke up. Dama ran after the buyers with the Jewel. They offered him the one thousand Dinars, which was their last offer.

He refused that sum. He reminded them the original deal was for one hundred Dinars. He told them he would not profit from the honor he paid to his father, by not interrupting the man's rest. He would accept only one hundred Dinars, the original and fair deal all agreed to do.

What I get from this story is that we are all in this life together. The universality of filial reverence, and of the value for honesty in our interactions is a basic part of us. The need to work together, and the desire to be true to our values, and fair to others spans and transcends things which separate us.

In Proverbs it is written, Shem tov como shemen tov. A good name is like a precious oil. Dama was indeed a man with a well earned good name. He respected his father. He was honest in his business dealings. He would not unfairly profit by exploiting the needs of others. He respected others as himself.

We are all in this life together. When we respect each others differences, when we find common ground upon which to form coalitions, to work together for the greater good we are doing our part to be in this life successfully together.

As Rabbi Hillel is often quoted in Pirke Avoth, The Sayings of the Fathers, Im ain anili, mi li? Im lo besvili leat's mi? V'eh im lo akshav, ad matai? If I am not for myself, who will be? If I am only for myself, what am I? If not now, when?

In this life, we need to self-advocate, to work well and look out for (be our brothers keepers). Not tomorrow. For if we wait until then, we may run out of time. The time to work with each other for mutual benefit is now.

Among things Chaplains do is to listen to and counsel people with problems that weigh on their souls. The four P's of Pastoral Counseling are Probe, Profile, Problem, and Plan.

When someone seeks you out as a Chaplain, it is for one or more specific reasons. These motivators for a Pastoral counseling session may be hard for them to talk about. They may be difficult to explain. They may be emotionally wrenching to discuss. The four P's work well here.

The first of the four P's is to Probe. The ice needs to be broken. Since the answer to their problems must come from within them to be effective for them, the understanding of the difficulty or difficulties must also start from within. Then they can be drawn out. Break the nervous and shame filled log jam of emotions by tossing out open probes to get the ball rolling.

Questions like, What brings us together today? What would you like to discuss? and What do you see as the best outcome of this visit? are general in nature. It gives them a way to begin unburdening themselves. Once they start to open up, the process can begin to become progressively more specific until the true reason or reasons for the meeting air themselves.

Your role in providing Pastoral counseling services is to be an aggressive listener, not an assertive speaker. By the use of gentle open probes, let them start speaking. Listen very closely for clues as to the nature of the real problem or problems at hand. Remember that if the problems are medically based, they need to be referred to state licensed, board certified doctors and mental hygiene therapists.

The physical and psychiatric treatments and therapies of the body and mind are their domain. Yours is the spiritual realm. A team approach is always best. Let each do what they do best. Every specialist should stick to their own field. Yours is to address what we call in Hebrew choley ruach (sickness of the spirit). That is very different than organically based illness. Obviously, there will be overlap. Those ill in body and mind are also likely to be troubled in spirit. You focus in on the spiritual problems.

As they open up, listen for specific things that trouble them. Look for things that keep re-occurring in the conversation. That is what is on their conscience. This is the beginning of step two. You are beginning, through aggressive listening to Profile their troubles.

As the Profile emerges, make your open probes less general, and more specific. You will hear from them what is really bothering them before they realize it. Help them to see the profile, as they reveal it to you. Be incremental, and gentle in your more specific inquiries. This is painful for them to talk about. It is even harder for them to see. In Eastern Philosophy there is a saying. The finger can point with ease in any direction. Only with the greatest of difficulty can it point to itself. Assist them in gradually discovering their challenges. Fast is fast. Correct, and lasting is better. All good things to those who wait.

Examples of such gradually more specific questions to round out the Profile, for you and for them are as follows. You said that you have feelings, impulses you cannot control, right? You mentioned they frighten you, because you know they are wrong. Isn't that true? Since you cannot control them, you are concerned they will continue to get you into trouble. They may cause you to do things that hurt others, and make you feel bad afterwards. Is that accurate? You mentioned that you feel alone, helpless. That you were alone in earlier years when bad things happened to you. Even today, you feel isolated. You need some help to get through these times. Isn't that right? The key here is to repeat back to them what they tell you, to make sure you understand them. That is true. It is also good for them to hear back what they said. That way, they can evaluate it, and get a better handle on it too.

As the profile becomes clearer to you and to the person you counsel, begin to quantify the specific problem, or set of problems to be addressed. As the Profile develops so both of you can use it comfortably, it is now time for the third step. To describe what is the Problem to be addressed.

Now your questions should be very specific. They should be designed to get them to tell you clearly what they understand the problem to be. Reflecting this through their speech gives them the open door to walk through in telling you, and themselves what will be the Problem to solve. What are some examples of questions to ask leading to the use of things that your tools as a Chaplain can help them use to solve their problems?

You said that you feel isolated, unaccepted, unproductive, and underused as a person. Isn't that what you said? You mentioned that you want to do something else, something better with your life than you have been doing, did I get that right? I heard you share that you need guidance, motivation, and structure in order to be more productive. To do things that make you feel better about yourself. That help you feel like you are part of something good, and that you are good. Isn't that correct? Can you give an instance of something that makes you feel this way? Is there an example of something you did, or did not do that troubles you? What triggers the desire to do what you know you ought not to? What prompts you to avoid doing what you know you should? How can we replace these feelings with other things that work better for you, and those around you? How can we fill the void, when we remove a problem? What would a replacement be that would work for you?

We are now ready to work on the final step in the counseling. The development of a plan to address their spiritual needs. What will be your role going forward, once the plan is agreed upon?

In mathematics, there is something called the tricotomy property. Whenever you compare two things to each other, using any metric for comparison, there are only three relations that can obtain between them. They are are equal. One is less than the other. Or one is more than the other. What will be your position with this person? Equal, greater or lesser than them? The answer is all three, but at different times.

When they fail, be under them to prop them up again. Keep them from falling too far down.

When they are successful, and doing well, be their equal. Let them know they are doing well. Help them to feel better about themselves. To believe in themselves. That they can do right, and forgo doing wrong. Try to catch them in the act of doing good. Compliment it, as their equal. Respect for themselves comes form both within and from the outside. First, they need to know that they can earn respect from others. Then they feel justified in giving it to themselves.

As they begin the long path to self actualization, give them a role model in yourself that they can emulate. Be mildly above where they are. Just enough to reach higher. Not so high they cannot access that level now. That will only frustrate them. It can cause a slowdown in progress. Or worse, motivate them to stop trying. Avoid no win situations to the extent practically possible. At all times, be there to listen to them. To teach them about their heritage, and what it offers them to meet their needs. To show them how to practice their religion. They may not know.

What would be some three point plan samples to address Pastoral needs?

One is Tefilah, Teshuvah, Veh Tzaddakah. Prayer, Repentance, and Charity.

Do they feel nervous, edgy? Do they need time to relax? To step outside the mundane parts of existence? Do they crave a way to refresh their spirit? Prayer (Tefilah) can accomplish all these things. It can be done 24/7 alone. It can also be done in the presence of people like themselves. This will ward off feelings of isolation, loneliness. Individual prayers are often the most meaningful. They are just between them and G-d. It is as customized as prayer can get. The more customized, the more meaningful and relevant to their needs. Work with them on prayers from their tradition. Things they can internalize, and share with others who are in their community of belief.

Do they have problems with self esteem? Do they feel unclean? Unworthy? Is there potential they feel they have within themselves. Things yet unused, because past baggage of things done, and unaccomplished get in the way? Repentance (Teshuvah) works wonders here. By repenting, by moving away from corrupting influences of society, the wrong crowd, the wrong activities, the wrong self destructive or self torpedoing inclinations (Yetzer ha Rah) they can free up a path for the pristine soul granted them by G-d on birth to practice the good inclinations within them (Yetzer Tov). In every religious heritage, yours included, there are rituals, rites, and other activities to assist them with Repentance. As with Prayer, and Prayer is one valuable tool here, these can be utilized in individual and group settings.

It is as normal to want to help others, as to get help when needed. We are social animals. We are also individuals. We want to gain and to give. We want to do right, and be done right by in return. Tzadakkah (Charity) works well on both counts in each instance. Tzaddakah comes for the same verb root stem as Tzeddek (righteousness). As in the Torah it is written Tzeddek Tzeddek Tirdof (Justice justice shall you pursue). As one should pursue justice, so one should pursue charity. The first place to do both is within one self. We need to be more accepting of ourselves. Who we actually are, and who we potentially can become. If we don't accept ourselves, how can anyone else? Where we actually have good things we can do and share, we should. That leads to acts of charity, the betterment of others, and justice through good works. Where we do not yet have these qualities or good gifts, we can work to achieve them. That comes from our first accepting our potential. First, we need to be charitable with ourselves. Then let the good works flow from within us out to others.

Another three point plan is Torah, Avodah, veh Gemliat Chassadim.

Torah, following religious guidelines for how to live life must abundantly brings structure to messy lives.

Avodah, religious service attendance and participation brings us into a community of kindred spirits. There are things we cannot do alone, but can do and do better in the presence and in harmony with others. We can also do Holy work individually. It is not an either or choice here. Rather, it is a question of when we do each. Both are necessarily, and both are of value.

Gemilat Chassadim (acts of kindness, goodness, righteousness) on an individual and group basis are also part of the process of healing a sickness of the spirit. Not only does it benefit the recipient of these acts. Most of all, it heals and furthers the spiritual development of the agent of loving kindness (Shaliach Chesid).

Whatever your heritage, if you perform Pastoral counseling, in the context of the tradition of the person who seeks out your help: Probe, Profile, Problem quantify, and Plan create and implement.

May G-d grant you the wisdom, knowledge and ability to use them for those in need. Enoch.

What is prayer? What do prayers have in common? Are they effective? What is their value?

There are two types of prayers as generic categories in my religion. This may vary in yours. They are prayers of praise, and prayers of request. Some prayers of request are to help us cleanse our souls, and to state our faith. See my Vine article on the Viduay - An Issue in Jewish Chaplaincy. Other prayers of request can also be individual or collective, and not involve atonement. Let me provide some examples of each. Then let's go back and see what they all share in common.

First there is the prayer of praise. "Kadosh kadosh kadosh Adonai tzevaot, Ma layah col ha aretz cavodoh". "Holy holy holy is the L-rd of Hosts. The whole earth is filled with His glory". This is a prayer of praise. It is straight forward. There are many such prayers. It praises the G-d those of us who are believers and relate stand in awe.

We ask nothing, and expect nothing. We are communicating with our Creator in prayer. What we communicate is praise. There is such a thing as religion out of gratitude. There is also such a thing as religion out of awe. The two are not mutually exclusive, but they are different.

Next there are prayers of request. Some requests are personal, some are collective. At Rosh Ha Shanah, when we do Tashlich, the prayers are collective. That is when we go to a body of flowing water containing fish, and we empty out of pockets. This is symbolic of shedding sins. We pray that our sins and inequities be washed far away from us, and be known no more. We recite the prayer in plural. This begins the time when we individually and collectively want to atone for sins, so that during the days of Awe from Rosh Ha Shanah to Yom Kippur we can return our souls in the pristine states given to us on loan by G-d. We seek to turn away from the corrupting influences of society. On Yom Kippur, when we recite the Al Chets (Sins we committed) we do so in plural form. Even if we did not commit a sin, if others in our community did and we were not there to help them out in moments of weakness, it is also on our heads. These are communal collective prayers to purify our souls.

In the Kitzur Schulchan Aruch, the Code Book of Jewish Law, it is written that if someone is fasting on a non-fast day, we are not allowed to ask them why. It may be that they are fasting to atone for an individual sin. That is between them and G-d directly. We may not interfere. However, we may infer that we may individually atone for sin any time we feel the need.

Recall that in Tashlich, the body of water must be flowing, and contain fish. Why both? The waters must move to wash away sins. Fins and scales (kosher) fish are a metaphor for G-d in this instance. Fish have no eye lids. They sleep with their eyes open, and always move to respirate. In Psalms, it is written. "Henai, Shomer Yisrael lo yanoom ve lo yeshan". "Behold, the Guardian of Israel neither sleeps nor slumbers". The fish symbolize that our Guardian is always in motion, and always ready to hear from us in prayer. The question is, how do we best pray? and for what?

In all these prayers of request, they are like prayers of praise. They all involve communication between us as individuals or groups, and with G-d. We may safely define prayer as any communication with G-d. It may be individual, or collective. It may be sung or spoken. It may be out loud, or done in silence. It still must be communication from us to G-d.

There is a saying in Hebrew, "Da ah lifnay me atah omed". "Know before whom you stand". If we keep this in mind, it will help us to pray more effectively, more efficiently, and more appropriately.

Religion is not magic. Prayer will not undo the Divine plan. It can comfort us when those parts of the plan (decay, disease, pain, misfortune, death, etc.) challenge us. We have to trust that there are reasons for them. If we do or do not, they are here anyway. We have to live with them. Prayer can be a valuable tool in coping.

Let's take a look at individual prayers of request. In my, as I imagine every tradition, they are the minority of organized service and ritual prayers. They are also probably the most customized, creative and relevant to those in crisis of some sort. Why are some of these kinds of prayers answered, and most not?

Hannah is a Biblical role model for how to make a prayer of request. She correctly understood before whom she prayed. The story of Hannah and her husband Elkanah is told around Rosh Ha Shanah, the Birthday of the world.

Hannah was barren. She felt that her life would be deficient if she could not conceive and give birth to a child. That is biology, not theology. Many barren women go to certain locations to pray to be able to conceive. These days, there are also fertility clinics, and adoptions for purposes of raising a family when nature fails us.

Hannah prayed to G-d for a child. Why was her prayer answered, and those prayers of others in similar situations not? It is because Hannah prayed that if she were granted motherhood, she would raise her child to live a life of service to G-d. She wanted the granting of her personal request to further the work and Divine plan. Most who make prayers of request only come to G-d when they are in trouble. They ask only to be bailed out. Then they go about their business without a thought to G-d, the Divine plan, or their role and responsibility in it. At least, until the next time they are hurting. They look at G-d as some sort of a cosmic automatic teller machine. Not so with Hannah.

She was granted the child she needed for a meaningful existence. She raised him to live a life of service to G-d. His life was a life of service to G-d. His name was Shmuel - Samuel. In Hebrew Shmuel means "lishol may El"- Asked of G-d. We know from Scripture how Samuel devoted his life to G-d's service.

Why was Hannah's prayer for a child answered and other prayers of other women not? Hannah is a good role model to us for prayers of request. Her focus was not on what she wanted. It was primarily on how she could further the Divine plan. Personal satisfaction was a by product. Therein lies the difference.

What is the value of prayer, and how do we best make it count? As Chaplains, we see people at their high and low points in life. Religious rituals give them venues for expression of their joy and sadness. It does so in individual and group settings.

When we lead services, the prayers are already in the prayer books. We can always add things to make relevant the weekly Torah, Haftorah (or other focal points of Scriptural cycles, depending on one's religion) as pre-printed hand outs. It is in the realm of individual prayer that we face our most important support roles.

Our task is to provide channels for the celebration of such joys as birth, Bar or Bat Mitzvah (coming of age rituals), graduations, engagements, marriages, new homes, new businesses, new careers, etc. The good times.

It is also to help out with troubling times. illness, destitution, failure, divorce, break ups, foreclosures, injustice, exploitation, abuse, dying, death, and mourning. The rough times.

In both cases there are things to recall from Hannah as our role model. Religion is not magic. Don't ask for a suspension of the Divine plan because it inconveniences you. Prayers are most effective when they don't center on you. Remember before whom you stand, and with whom you communicate.

Make your prayers centered on actualizing the Divine Sparks within you. On bringing out your best, your Divine potential. Look for prayer to motivate you to take action where you can. Look for prayer to soothe you when action is not a realistic option. See my five part Vine series on the Kaballah. Our role, in good times and bad, normal and extraordinary is to bring out the G-d like qualities in all of us. Sometimes actively, sometimes passively, and with acceptance.

"Tzedek tzedek tirdof". "Justice, justice shall you pursue". When you see wrong, use prayer to motivate to right it.

We are not a perfect species. When we err, we must use prayer to motivate us to cleanse our sins, return to purity; and make whole anyone we harmed.

At times we are in situations where we cannot realistically do anything, when all action is futile (death bed scenario, for example). Use prayer to comfort, to soothe,. to cleanse, and to prepare for the next leg of our journey. The trip to the world to come (Olah ha Bah).

Look to bring out the G-d in all of us. That we may do our best in all situations.

Prayer, if use properly is a valuable tool in motivating us to do right, and in learning to accept transitions, even unpleasant ones when they occur.

G-d bless. Enoch.

It is a custom on the Shabbat (Sabbath) to bless ones children and spouse when returning home from Kabbalat Shabbat (Friday night services to receive the sabbath). The following is my translation of the blessing a husband bestows upon his wife at that time. It is called Eshet Chayil (Woman of Valor). You may find it in Mishlay 31 (Proverbs 31).

A woman of valour, who can find?

She is more precious than fine pearls.

Her husband trusts in her, and so he lacks nothing.

She does him good, never harm, all the days of her life.

She perceives that her labor is rewarding; her candle burns into the night.

She reaches out to those in need, and extends her hand to the poor.

She is clothed in strength and dignity, and she faces the future cheerfully.

She speaks with wisdom; and the law of kindness is on her lips.

Her children rise up and bless her; her husband sings her praises.

Many daughters have done valiantly, but you excel them all.

This is dedicated to my wife of 40 great years to date.

G-d bless all the Women of Valour. Enoch.

In Kaballah humanity is unique. Humans have not only free will, but also the power to be conscious of and to enter all four worlds. Human can and do ascend and descend all levels and rungs on Jacob's ladder.

In th sixteenth century, Kaballahlist Moses Cordoverosaid, It is right that a man should aspire to be like his Creator. For by this he will enter into the likeness and the image of the supernal Adam (Kadmon). In latin, this is known as Imatatio Dei. One caveat to this is as follows. We are to imitate only the positive qualities of the Divine. As He clothes the naked, visits the sick, buries the dead, and comforts the mourning so should we. As He is gracious and compassionate, rigtheous and loving, so should we. However, we should not imitate other aspects of the Divine. For example, G-d is the Master of His jealousy. His jealousy is not the Master of Him. Such is not our situation.

What should be our goal in imitating the positive aspects of the Divine. It is to bring forth our Divine sparks. Ideally, in the form of a fraction, it would look like this.

Soul is to G-d

_______________

Body is to Universe

The concept of in-corporeality is found in the Talmud. See Mesechet Brachot (Book of Blessings) 10a. There it is written, As the Holy One, blessed be He, fills the whole world,so also the soul fills the whole body. As the Holy One, blessed be He, sees but cannot be seen, so also the soul sees, but cannot be seen.

It is our purpose and goal to make our souls as G-d like as possible. This we do by removing the obstacles in existence which prevent us from having our Divine sparks gush forth like the mighty snow melt down a mountainside of spring waters. When we unite all that flow into one dynamic and powerful river of righteousness, we can wash away all sin that stains the universe. Then we can reflect the purity and greatness of our Creator.

When we descend the ladder of Jacob to enter this world, this is known as the Transmigration of the Soul. This happens in cycles. These cycles are called Gilgulim or wheels. They are necessary for us to fulfill our destiny. All of us, priorto birth have no gender. That is assigned at conception. We are to complete one another as couples. Each contributes to the couple what the other lacks. This is called Midah ke-neged Midah or measure for measure. In between transmigrations of the soul, the more advanced can choose when and where they enter history, and which specific roles they will play in human history.

As the opposite end of the spectrum are the lowest levels of humanity. One such example is a Dybbuk. They are those who are trapped between the living and the dead. They may have lost life prematurely. They may have unrequited love. They are not yet ready to ascend to higher levels on Jacob's ladder. They tend to hang around the lower levels, such as earth. They seek to resolve their problems, so they may move up by possessing the souls of the susceptible.

The progress up and down the ladder is covered in the Book of Enoch. There Enoch (Metatron) shows a huge cosmic curtain to a Rabbi. It depicts the pattern representing the overall form of history from the beginning of time (Beresheet) until the end of days (Sof Ha Yomim). This is when the Divine plan would be complete.

From the Book of Enoch.

Come and I will show you the cosmic curtin which is spread out before the Holy One--- Into this are woven all the generations of the world and what they will do until the end of generations.

In every generation here, there is one person who connects all worlds. Who this person is here is known only to the Lamed Vov (36) Tzadikkim (Rightoues Ones). They are a Great Holy Council of Heaven. This august body is presided over by no one less than Enoch himself.

Of the seven levels of heaven, what is life like for the most righteous? This quote is from the Zohar.

At the seventh level I met the souls of the righteous and saw them enjoying heaven's delights as we were showered with blessings of peace, benediction and grace.

Not a bad place to retire, right?

Those who ask, who creates God? miss a rather basic point well covered in the Kabbalah. The Kabbalistic definition of G-d is that He is limitless.

The Holy One is beyond existence. In Hebrew there are the words Ayin and Ayin-Sof. Ayin means nothingness. Ayin Sof means limitless. The latter best describes G-d. He who is without the limits of space and time. G-d is without the constrictions of predecessor and successor. G-d precedes and antedates time. Each are a part of His creation. He is bound by neither.

Ayin covers no existence, and Ayin Sof covers all, and beyond existence. In the Zohar it is written that Face does not gaze upon Face. G-d was alone at the dawn of creation. Existence is but a mirror image of G-d, and at that not a complete one.

To make existence possible, there is the Kaballistic concept of Tzimtzum, (retraction). G-d pulls Himself back, leaving a space. That space is filled by existence. The Divine sparks (Nitzotzot Yehudim {Hebrew} ah pintele Yidden {Yiddish} are the Divine sparks that are emanating out of G-d, and permeate the voids in the spaces of existence. They do not fill them completely.

Moses asked G-d His Name. G-d first replied, Eheyeh ( I shall be) . Then He said, Eheyeh asher Eheyeh ( I shall be what I shall be). This is not only a title, but it is also an intention. It contains the reason for existence. G-d is the Source of being.

Keep in mind that in Hebrew, as in all Semitic languages, there is no present tense for the verb, to be. Reality is a process. Existence is not static. G-d was, is and shall be what He was, is and shall be. That is reflected in our reality in existence. I am 64 (being 64) and also in transition to 65 (becoming 65) simultaneously. It is in the nature of reality that we are all being and becoming at the same time. We are what we are actually, and also becoming what we are becoming potentially. The question for us is what will we do with our free will to actualize our potential?

Why is there evil in the creation? Tzimtuzm! It is not G-d that is evil. It is the absence of G-d, the void from G-d's contractions to allow non G-d, existence to occur.

The last name given to Moses is the tetratgrammon, the four letters Name of G-d which is only used in the very particular context of a loving relations to the Jewish People. It is not universal, it is very specific and particular. This one is to the special and unique role given to Jews to fulfill in human history. We are there to fill the void left by the Tzimtzum. We are there to uphold our part of the Covenant. This does not in any way shape or form negate other roles for other peoples. We all play our part in creation, and the unfolding of human events. See Meshechet Yonah, the Scroll of Jonah. Even the Ninevites are a part of G-d's plan. We are all children of the same G-d. All equally beloved in His eyes.

The primordial light of G-d is too much for us. If we look into an eclipse, we can go blind. Just imagine what would happen if we looked directly into the Face of G-d? That is too much for us. The light of G-d is emanated throughout the existence of creation. The light becomes diffuse. We can deal with it. The Divine sparks are everywhere. they are within us. If we look directly at G-d, our human vessels would shatter. In the Kaballah as elsewhere in Jewish tradition, that is known as Shverat Ha Kaylim. The breaking of the vessels. By actualizing our Divine potential, we reunite the Divine sparks within us. When enough of us do this, it will begin to restore the Divine light throughout existence. This will make things better by filling the void of Tzimtzum. The contractions leaving space are filled by the reunion of G-d's Holy illumination. Not from Him to us. Rather it must come from us to Him. This is why we have free will. To overcome the evil and decay of the void.

Emanation of light gives us potential to fill the void. It is up to us all to so do this.

There are Ten Divine attributes. They are, in descending order, highest to lowest, as follows. First, Keter (Crown - source of all). Second, a two part attribute, Chochmah (Wisdom) and Binah (Understanding). The third two part pillar is composed of Gevurah (Judgement) and Chesed (Mercy). The Prophetess Warrior Yael was known for the ability to combine justice with mercy. No easy feat that. Fourth is Teferet (Beauty). Fifth is another two fold attribute. Hod (Shimmer or Vibrate) and Nezah (Repeat or Cycle). Hod and Nezah are also known as Glory and Victory. These are not accurate translations. Their true meanings remain elusive. Ninth is Yesod (Foundation). It supports the other eight attributes. Finally is Malkhut (Kingdom). One frequent reference to G-d is Melech Ha Malachim (King of Kings). Why put such a reference at the bottom of a list.

In mathematics, there is the tricotomy property. When you compare any two things by any standard, either they are equal, or one is lesser, and one is greater. So it may be with the hand of the Divine in human history. Depending on how needed, G-d or His assigns may come in as equals, so that we may so relate and collaborate to do His will. When we falter, He or His assigns come in beneath us, to prop us up so we don't fall down. When we can grow, He or his assigns are just enough above us so that we can look up, and reach to grow. But not so high that we can never attain safely such a height. That would frustrate us, and lead to ineffective lack of action. There is no potential for progress there.

These ten attributes are the Etz Chayim, the Tree of Life. For us to be more G-d like, we have to actualize our Divine potential. We must bring out our Divine sparks from within. To make use of those attributes in a manner most befitting each challenge with which we are faced.

There is also the repository of the Ruach Ha Kodesh (Divine Spirit). That is Daat, Knowledge (The Word of G-d).

G-d is Unity. We are diversity. We are shattered vessels. He is whole. The more we reunite, the more we are whole. Salvation is wholeness. That is the goal. Who can attain salvation? Potentially all of us. Rabbi Yochanan Ben Zakkai in Pirke Avoth, the Sayings of the Fathers proclaims that the righteous among all nations will have a share in the world to come (Olam Ha Bah).

When Jacob dreamed of the great ladder stretching from earth to heaven, and back down again he saw the great chain of being. He saw Melechai (messengers). Angels not transcendent are messengers. They were either going up or down. Those going down brought fresh pure pristine souls to be born into this world. Those going up took the souls of the righteous recently departed to ascend back to the world to come. Others regard the ascent as going up to the Divine. Each soul is as a cell in the body of Adam Kadmon (Primordial Image of the Divine) which comes down to the three lower worlds of the three dimensions. This process will play out until Adam Kadmon knows every aspect of existence, from the greatest to the smallest. That is the beginning, end and purpose of creation and existence. Tikkun, or restoration of the primordial light. The rebuilding of the vessels from part to whole. From shattered to unity.

Bah Yom Ha who, Yewhee yay Adonai Echad, U'schmoh Echad.

And on that day, He will be One, and His Name will be One. Please listen, One!

There were ten pre-deluge Patriarchs. Enoch was the seventh. What were the key characteristics of the pre-deluge Patriachs? How did Enoch differ from this pattern?

Pre-deluge Patriarchs served to mark large time passages. Each lived for several centuries, had a son to carry on after him, and died. Enoch varied from this pattern in two ways.

First, he lived only 365 years. Contrast this to his grandson Metushelach (Methuselah) who is said to have lived nine hundred years. Why and how did he depart from this life so prematurely?

Second, all mortals who reside on this earth die. Enoch did not. He was taken from life directly to paradise. How and Why?

Enoch pleased G-d, and was translated into paradise. There, Enoch is appointed guardian of all celestial treasures. He is made chief of all the angels. He was to be an immediate attendant to the throne of G-d Himself.

There Enoch is taught all the secrets and mysteries of G-d. Whatever G-d decrees, Enoch is of his own volition to be G-d's instrument of fulfilling such proclamations. Enoch means to be initiated.

He is said to have invented writing, mathematics, and astronomy. This is his method of conveying how to be initiated into the secrets and mysteries of G-d.

Enoch is also known as Metatron following his transfiguration. This is a name for the angel who communicates G-d's word. Enoch is the one who communicated the word of G-d to Moses on Sinai (Mi Peh El, Torah Moshe meh Seenai, - From the mouth of G-d to Moses on Sinai).

Rashi, a famous Biblical commentator states that Enoch was a righteous man who was taken away from corrupting influences around him. G-d took him away from this to prove G-d is not so cruel as to accept corruption of the righteous. It is for this reason that we on Yom Kippur turn away from sin and return to purity by Repentance as a community. In Hebrew, Repentance, (Teshuvah) means to return. On a daily basis, we are free and encouraged as individuals by G-d to turn away from the corrupting influences of society, and return our souls to their original pristine state.

Enoch, as a master of time and space is said to return to earth periodically and randomly to help those in need. He is also credited for helping those ready for the study of Kabbalah attain understanding of the Sodot, the secret meanings of Scripture.

In future articles, I plan to address some issues in Kabbalah, the Divine Plan.

May G-d bless and enlighten us all. Each in accordance with our ability to handle and make constructive use of the truth.

The following is one, but surely not the only way to know about G-d, and relate to Him in a manner appropriate to your own religious heritage. Feel free to try it, tweak it, discard it or disagree with it. You can always use it in any way you choose as a springboard for your own spiritual journey.

To relate to anyone or anything there are at least but not limited to a pair of things that need to be addressed. First, you must know the nature of the entity to whom you wish to relate. If you do not, you run the risk of entering into an inappropriate relationship to that entity. I do not recommend this in any case. Particularly not with G-d. Second, once you know with whom or with what you wish to relate, you can discern how to go about so doing in a way that is appropriate for you, and for the entity with whom you seek a relationship.

In the case of G-d, different religions take different paths. To make this maximally relevant to your religion, you need to look for guidance to your own heritage. I am proudly a practitioner of Orthodox Judaism. I write this article from my own perspective. If yours is different, this article may not be of help to you. If it is, you may need to tweak it so it fits meaningfully into what you are doing. If you totally disagree with it, that too can be of value. Sometimes, it is helpful to know what you wish not to do, and react against it. That may point you in the direction that is best for you. Know in advance I wish you well on this journey, should you decide to embark on it.

There is no need to reinvent the wheel here. Your should master your religion's Scripture and at least, but not limited to other key texts in your tradition. Study it, practice it, be active in your own community. Let G-d into your life in whatever ways that happens passively. When studying texts Holy to your heritage, look for two kinds of examples of past relationships to G-d, as your heritage understands the Divine.

First, look for where the relationship is permitted, and what was learned from it. What does it tell us about the nature of G-d? How did your ancestors relate to G-d? Was it successful for them? Why? How could this apply to you in your experience, situation, and time? How would you need to change this to update and customize to your circumstances?

Second, are there ways in which a relationship, direct or indirect, individual or collective are specifically prohibited by your tradition? Why? What are they? How can you avoid them?

As you have armed yourself with the tools to know where and how to look, and where and how not to seek knowledge of, and relationships to G-d, in every possible permutation, you are almost ready to commence your quest.

It will be unnecessary in theory for you to duplicate permissible, but already acquired or experienced knowledge about and how to relate to G-d. That has already been done. Even so, it is fine to try to recreate them in your mind's eye. Let them become a part of you. No harm there. It may be of benefit in conditioning yourself when you enter into allowable, but new territory. The more you can fit into the mainstream of your religion, the easier it will be not to find yourself outside of it as you travel the road to discovery.

All this preparation can last a lifetime, or more. When you feel you are ready to begin, go for it.

There are three sets of relationships that are universal for our species. They are relating to yourself, to others around you, and to the material environment in our world. Take your list of possible relationships that are not proscribed, not duplications; are relevant to your quest and practically attainable for your situation. Methodically, go through each of the three major categories of human experience. Endeavor to cull such experiences. Add to the body of knowledge about the nature of G-d, and how your new knowledge allows you to relate to Him. What will you do with this new information, once you have it?

Find kindred spirits. Share what you learned with those who are interested. It may help them on their quest. Be sure to allow for the fact that not everyone's agenda is yours. What works for you may not work, even be harmful to them. Those differences will be there anyway. To ignore them is to cause unnecessary problems by attempting to use others for what you want. First, do no harm. Harming others is contrary to the end goal of your quest.

Again, I wish you the very best of luck in this journey, should you decide to engage in it. I do this however you choose to approach the trip. If you elect not to do so for any reason, your choice is respected here. All I ask, and require is that you both honor what others post here, and their right to their views. Onward and upwards.

G-d bless and enlighten. Enoch.

Chaplains face daunting challenges emotionally. In our work, we deal daily with people sufficiently ill to be hospitalized, or in institutional care. Just as we get to know them, they are gone. Some get better, others never will. In hospice and palliative care, we try to help people prepare for their impending death in dignity, peace and grace. All of this, over time, takes its toll.

The following are four quotations from Scripture and its commentaries from my tradition. I use these when I train chaplains of all heritages. I encourage them, as I encourage you to contribute to this discussion. Please do bring to this thread quotes from your own tradition. People do need pastoral care. Chaplains need this as much as we give it. In fact, we are better positioned to be there for those seriously in need of it when we have taken care of our own needs.

Quote number one, on human relations: "He delights in those who delight in the spirit of their fellow creatures. Those who do not delight in the spirit of their fellow creatures, the Omnipresent delights not in their spirit" (Pirke Avoth 3:13 - Sayings of the Fathers). It is important to remember that what we do is important not only for those whose lives we touch, and those close to them. We must always remember that when they have gone from our lives, and been replaced by the next group of people we are to serve, however fleetingly, there is someone else for whom we do this. G-d! We know this. We do what we for Him, as for other reasons. We just need to remind ourselves of it periodically.

Quote number two, on imitating the positive aspects of G-d (La Lechet Bah Derech Adonai {Hebrew} Imatatio Dei {Latin}; Walk the Path of G-d {English}: "What is meant by, "You shall walk after the L-rd your G-d" (Deuteronomy 13:4) --- "As He clothed the naked (Genesis 3:21) so you shall clothe the naked". "As He visited the sick" (Genesis 18:1) so you shall visit the sick". "As He comforted mourners" (Genesis 25:2" so you shall comfort mourners". "As He buried the dead" Deuteronomy 36:6 "so you bury the dead". (Mesechet Sota 14a). These quotes enumerate a series of things we should do for others not only because they need to be done. We should also do them because G-d does them. For we who devote our lives in service to others because of religious principles, can you think of a better role model for behavior than G-d? Each of these tasks are things chaplains, among others do. Note that what we are doing in every instance is to follow in the ways of the L-rd for positive attribute actions of G-d. This is a good collection of quotes to keep us going when we are emotionally drained.

Quote number three: also La Lechet Bah Derech: "To walk in all his ways" (Deuteronomy 11:22) As the All Present is called compassionate and gracious (Exodus 34:6) "so you be compassionate and gracious". "As the Holy One, Blessed be He is called Righteous" (Psalms 145:17) "so you be righteous". As He is called loving" (Psalms 145:17) "you also be loving" (Sifre Deuteronomy). Once again we have the support of a matrix of Scripture and commentaries to place a floor beneath us so we can be there for others without sinking. Yet again, as we keep up our motivation to do G-d's work, using Him as our role model, it is only in the positive actions and attributes of our Creator.

Quote number four: when not to imitate the Divine: "I the L-rd am a jealous G-d" (Exodus 20:5). "I am the Master of My jealousy, and jealousy is not the Master of Me." (Mesechet Mechilta 68a). It is important for us, as mortals to restrict our imitation of G-d solely to His positive aspects. We cannot go wrong doing right, and staying motivated to control ourselves, in order to be there for others as they need us to be. Where we can go astray is when we try to take on characteristics predicatable of Him that are beyond our scope to control. If we could do that, consistently and correctly, we would have no need of a role model for how to act, or for motivation in so doing. That is not our place in the grand scheme of things. It is with humility that we must persevere in our work. Our duty to help others is a great gift to us. When more is given, more must and should be asked.

May the G-d of Abraham, Isaac and Jacob: Sarah, Rebekkah, Rachael and Leah grant us the tools we need to best accomplish His work and will. Not for us to emerge victorious, or use others for our ends. Rather, to listen to their needs, and fulfill them as they recover, or prepare for the World to Come. G-d bless, guide, and smile on us all. Enoch.

The following is a solution to a problem that is practical, rather than theological.

The problem of evil is a tension between G-d being all-powerful, all-just and all merciful; and the existence of evil in the world. The just should not suffer. The unjust should not prosper. Yet both do, daily. Since G-d is all powerful, why did He not create a universe in which evil doesn't exist, cannot exist and doesn't need to exist? Why has G-d made an imperfect universe that contains evil? Because G-d is perfect.

Perfection creating perfection is redundant, and pointless. Instead, G-d created a universe in which there are layers of existence, with perfectibility built in to higher life forms. They are given free will to choose between good and evil. Revelation provides guidelines to know the difference, and inspiration to use them. The universe, and some of its inhabitants have the capacity to self-perfect through improvement over time. The universe contains good, and the ability to use freedom to succeed. Freedom to succeed also entails freedom to fail.

Intervention at every point of failure is just as cruel as a parent who always does their child's homework. The home work will be correct. The child learns nothing. The child does not grow, mature, and become self-sufficient. Like a wise parent, G-d allows for failure, but provides abilities, guidance and motivation for success. Evil exists because G-d, in His wisdom knows that free will and guidance on how to use it, plus motivation is kinder and results in a more sustainable good creation than simply perfection creating perfection. This poses a practical problem.

We live in a world that contains both good and evil. Good isn't a practical problem for us. Evil is. It causes avoidable suffering. Why enter into a relationship with a Supreme Being to whom you cannot count upon for a problem free existence?

In our own lives, as children we daily disappoint our parents. We also fail family, teachers, friends etc. As parents we let down our children, spouse, co-workers, communities etc. If the only relationship we would enter into is a perfect one, we would all be the more lonely, and our lives the more shallow and unfulfilled. Relationships are hard work. Married people know this only too well. Romantic notions aside, we have to work on our marriages daily to make them thrive. We do so, and stay in them because our lives are better within them than out of them. If that were not true, we would close them out.

So it is with the problem of evil, and our relationship with G-d. We keep G-d in our lives because we choose to do so. We elect this because our lives are all the fuller for it. We use our free will to try to make this imperfect world better than it is. That is because we have to live in it. We also want a better world for our children. We can improve ourselves and the world. We can do it better with G-d in our lives than excluded from it. We cannot eliminate evil. We can try to lessen it. G-d is a part of that process for us, not a magical cure all.

May G-d bless, Enoch.