Lectures in Jewish History and Thought. No hard questions, please.
Rabbi Chaim Vital (1542-1620) was the principal disciple of the great Kabbalist, Rabbi Isaac Luria (the Arizal). Three days after the death of his master, Rabbi Vital received a vision in a dream that consumed his scholarly life for decades: preserving the mystical heritage of the great Safed tradition.
Please click here for the Prezi.
We’ll be looking at the life and work of Rabbi Chaim Vital (1542-1620), the principal disciple of the great Kabbalist, Rabbi Isaac Luria (the Arizal). Three days after the death of his master, Rabbi Vital received a vision in a dream that consumed his scholarly life for decades: preserving the mystical heritage of the great Safed tradition.
We’ll be meeting as usual in the main auditorium of the Lander College of Arts and Sciences, Touro College, 1602 Avenue J, Brooklyn NY 11230.
Lecture begins at 7:00 pm promptly and is free of charge.
A community project of the Lander College of Arts and Sciences.
Famed author of the Lecha Dodi hymn sung on the eve of the Jewish sabbath, Rabbi Alkabets was one of the founding members of the 16th-century school of Kabbalists based in Safed (Tsfat), Israel.
Next week’s lecture: Gluckel of Hameln!
Love Yiddish culture? Check out the new poster for the 2015 Kultur Festival in Boca Raton! I’m really proud to be doing a book reading (The Kabbalah of Forgiveness) there on March 6. Main event, as always, will be Maestro Aaron Kula’s phenomenal Klezmer Company Orchestra concert on March 1!
“The Insulted King,” Illustration of Level 1 by Rebecca Odessa, Courtesy The Wisdom Daily
“The Moment of Innocence,” illustration of Level 13 by Rebecca Odessa, Courtesy The Wisdom Daily
Translator’s Introduction
The Thirteenth and final Level of mercy carries an absolute guarantee: one who masters this level can forgive anyone. The Thirteenth Level renders all the earlier levels unnecessary, but there’s a big catch: the Thirteenth Level is spiritually exhausting, and can only be sustained for brief periods of time. It requires phenomenal concentration and a massive investment of personal energy, and as such it should only be invoked when all other levels prove insufficient.
The theory is simple, the technique complex. The basic idea of the Thirteenth Level is that no matter how despicable a person has become, there was certainly a time when that person was completely innocent. No matter how damaged the relationship, there was a time when it was new and healthy. Contemplating that moment of innocence is the essence of the Thirteenth Level, which Rabbi Cordovero calls “the level that contains all previous levels.”
“Family Tree (Remember Where They Came From),” illustration of Level 12 by Rebecca Odessa, Courtesy The Wisdom Daily
Translator’s Introduction
The final element of the triad is Level Twelve. In Level Ten we discussed how to forgive ordinary people and in Level Eleven we examined how to forgive especially good people. Level Twelve deals with forgiving people who seem to be beneath our consideration, having failed habitually to live up to moral challenges. How can such people, who have a long history of wrongdoing, merit our forgiveness? Even after considering the previous eleven strategies, it may be difficult to find a path to forgiveness for these people.
The Twelfth Level suggests a shift of focus, from the offender to his or her family background. Rabbi Cordovero, writing for a Jewish audience, places this level in the context of Jewish peoplehood. Even when a Jew behaves inappropriately, and little excuse for the behavior may be found, nevertheless that Jew is still a child of Abraham, Isaac, Jacob, and deserves forgiveness purely out of respect for their ancestral merit. Rabbi Cordovero’s argument may be extended to the family of the entire human race.
“Serve and Protect (Do More for Those Who Do More),” illustration of Level 11 by Rebecca Odessa, Courtesy The Wisdom Daily
Translator’s Introduction
The second part of the triad of Levels Ten, Eleven and Twelve refers to how we must forgive people who have a long history of helping others. In the Tenth Level, we examined how we must extend just a little bit more credit to people as a matter of course, regardless of their moral character. In the Eleventh Level, we see how we must go still further to forgive people who habitually put others before themselves. They, like all of us, experience moral challenges and sometimes fail. Their prior demonstrated commitment to helping others, however, means that they deserve an additional measure of mercy. Like the patriarch Abraham, known for his generous hospitality and caring for others, people who behave selflessly earn an additional measure of forgiveness.
“The Hook (Do the Right Thing Anyway),” illustration of Level 10 by Rebecca Odessa, Courtesy The Wisdom Daily
Translator’s Introduction
The Tenth, Eleventh and Twelfth Levels together comprise a triad of strategies for forgiving others, particularly people with whom we have more casual relationships. The Tenth Level addresses the average person, with neither elevated nor stunted morality, the Eleventh Level describes forgiveness for the person who habitually goes beyond the minimum requirements to help others, and the Twelfth Level focuses on forgiving people who typically fall short of our moral expectations.
The Tenth and Eleventh Levels are also associated with the Patriarchs Jacob and Abraham, respectively. Jacob, whose tribulations frequently involved suffering at the hands of cruel and deceitful individuals like his brother Esau and his father-in-law Laban, learned strategies for coping with challenging people without sacrificing the fundamental trait of Truth. The Tenth Level therefore addresses this issue of truth in forgiveness, and just as Jacob’s deception of Isaac is understood as appropriate despite its manipulation of apparent truth, so too does forgiveness require a slight but intentional deviation from the apparently just. Simply put, even though an individual might deserve a strict retribution for a hurtful act, nevertheless one should just ease that response slightly in favor of mercy, tempering judgment with kindness even though the situation may not otherwise warrant a forgiving response.
“The Scapegoat (Bury the Past),” illustration of Level 9 by Rebecca Odessa, Courtesy The Wisdom Daily
Translator’s Introduction
The Ninth Level of Mercy addresses a principal common to both Kabbalah and physics: energy never dissipates of its own accord; rather it is redirected and absorbed into something else. If a stone is dropped into the middle of a still lake, the ripples will extend to the shoreline, gradually decreasing in size as the circle of their impact increases. Once they reach the land, the energy represented by the ripples is transferred to the earth itself, shifting the pebbles and grains of sand until the force of the original stone is completely exhausted. The same phenomenon is true of human sin. Sin releases the forces of judgment into the world like a stone dropping into a lake, and the energy of these forces of judgment can only be redirected and absorbed elsewhere. It will not simply stop and return to its source.
The Ninth Level acknowledges God’s mercy as it is expressed in the redirection of forces of judgment. Rabbi Cordovero illustrates the phenomenon with several Biblical examples, including the punishment of Pharaoh (Exodus 4), Haman (Esther 7) the scapegoat (Leviticus 16), and Daniel’s interpretation of the dream of Nebuchadnezzar (Daniel 2). The Ninth Level concludes with a treatment of how we may internalize and emulate this aspect of mercy in our own lives.
“Maintain a Core of Love,” illustration of Level 8 by Rebecca Odessa, Courtesy The Wisdom Daily
Rabbi Cordovero expands upon the metaphysics of forgiveness in the Eighth Level. God preserves a core region of positive regard for every human being, a place where every positive deed that person ever performed is recalled, cherished, and protected. Even when a person commits some act of transgression, the impact of that inappropriate behavior cannot affect the core of love. In other words, God does not keep a running tally of pros and cons regarding each individual, subtracting the blame for transgressions from the reward for good deeds to arrive at a kind of score for each individual. Rather, God is like a king who maintains two halls for his servants. One is beautifully decorated, filled with luxurious furnishings under a lofty ceiling and illuminated with chandeliers. In this hall, servants are received and rewarded for performing the king’s will, and the king frequently returns to this hall to review the record books and rejoice in the memory of their contributions to the kingdom. The second hall is a plain room, devoid of any luxuries, in which the king reviews the records of servants who have failed to perform their duties appropriately, and they receive punishment. The kingdom has yet to see a servant who is not called to both chambers, yet the king maintains a strict policy: no misdeeds are to be mentioned in the glorious hall of reward.
So too, God maintains a chamber where the positive actions of a person are stored, and no matter how poorly a person may behave, he or she will never lose their place in this holy chamber. Rabbi Cordovero describes the meaning of this Level, and provides direction on how we may apply it in our own lives.