Chapter 7:De-Anthormorphication

Just like the mortal hand has the function of handing something to another person or taking from them so also above the force of Kindness acts to give from G-d's light to the creations and is called His "right hand"...

Another way of understanding G-d's limbs is as a functional definition. Although my foot looks nothing like the foot of the centipede or of a snail, the serve a very similar function - transportation. So also the metaphor of G-d's hand is in order to help us relate to a certain Function in the Realms Above. The reference to Kindness being G-d's right hand is from the Zohar, a section known to be said by Elijah the Prophet. In this paragraph in the Zohar, Elijah is connects the sephirot with various forces and functions of Creation and represents them allegorically as "limbs" of G-d's body:

They [the sephirot] are called ["limbs" of] a "body" relative to the "clothes" that cover over them. [These "limbs"] are arranged as follows: chesed (or loving-kindness) is the right arm, gevura (restraint) is the left arm, and tiferet (harmony) is the torso. Netzach (dominance) and hod (empathy) are the two legs, and yesod (foundation or channel) is the body's extremity, the sign of the Holy Covenant. Malchut (kingship) is the mouth. It is therefore called the "Oral Torah".

So just as the right hand represents a certain functional definition of one of the sephirot, each one of the limbs also represents a different function, a different way n which G-d interfaces with the creation. And since kabbala incorporates such physical images it is necessary to strip the images from their material form to understand the underlying message and spiritual form they are conveying.

Chapter 6: How G-d's Hand Evolved into a Pot Handle

...to strip away from these ideas their physicality...that everything that the Kabbalists spoke of and associated aspects of G-dliness with physical images such as Head, Hands, and Feet...these are all metaphoric and allegorical as it is written "For you did not see any likeness"(Deut. 4:15)but rather they are G-dly forces that were described thus [with physical images] since they are the source of the source for the existence of these physical images as written in the Shaloh (authored by Rabbi Isaiah Horowitz (1560-1630 ACE))...

In order to have a relationship with G-d, and pray to Him, I must somehow be able to relate to Him on my terms, on human terms. This is the source of all the physical images associated with G-d throughout the Bible. The challenge is finding the correct way to relate to all this imagery without transgressing the warning "For you did not see any likeness" or even more serious "Accursed is the man who will make a graven or molten image...and emplace it in secret"(Deut. 27:15). The world tends to understand the physical imagery of G-d in the Bible as a metaphor for something deeper. Therefore, when I read about G-d's Hand (as in Ex. 13:3,9,14,16) I obviously understand it doesn't mean a hand like mine.

The Shaloh, renowned medieval kabbalist, explained that when the Torah speaks of G-d's hand  it means really G-d's hand.  G-d's hand is not a physical hand - it is a spiritual force in the upper worlds. This spiritual force or concept descends down to the physical world and here it becomes exemplified in the human hand, which was created in its image.  So my understanding of G-d's hand can't begin with the human hand, rather I must explore this concept as it is in the upper worlds.
For instance, if I want to better understand the human hand, it is not helpful to understand better the hands of a clock even though they are also hands. If I want to understand the human foot it doesn't help me so much to study the foot of a centipede or of a snail. It is much like looking at a caricature of a person and assume that this is the blueprint his parents used in forming him. A caricature requires taking the person and reducing him from three dimensions to two dimensions, de-emphasizing certain features or lines, enlarging certain features beyond their natural proportions. Our world is a caricature, or sketch of forces and concepts that descended from above, and share the same names with their distant root forces up above.

Acknowldgement

The explanations in this blog are based on the text, Derech Mitzvosecha, the Root of the Commandment of Prayer, as explained by Rabbi Adin Even-Yisrael Steinsaltz in his weekly classes available online at http://www.hashefa.co.il/home/doc.aspx?mCatID=62997&mCatID2=60570. I also added my own explanations based on what I've learned and heard explained by other Chabad mashpiim (spiritual mentors).

Chapter 5: Kabbala and Downwards

In order to understand a tiny portion of the concept of Prayer, we must precede with what is known in the Pri Etz Haim [fundamental text of Lurianic Kabbala] the distinction between the Sh'ma prayer [Hear O Israel the Lord is our G-d, the Lord is One (Deut. 6:4)] and Prayer itself [what is called the "Standing Prayer" consisting of 18-19 benedictions, repeated by a Jew thrice daily]. That through the Sh'ma prayer is brought about the unification of Father and Mother [Wisdom and Understanding] and through [Standing] Prayer is brought about the unification of the Small Face [Emotions] and its female counterpart [the Divine Presence]...to strip away from these ideas their physicality...

The Kabbalistic texts work by providing us with the basic formulas underlying the revealed aspects of Jewish life.  Kabbalistic wisdom resides in a world of pure G-dliness - when we hear and try to understand the language of the Kabbalistic masters, it is as if we are attempting to bridge between two distant worlds. And so even though they speak in terms of objects that we can relate to - Mother, Father, Wisdom, Understanding, etc., these are merely metaphors for their more universal origins in the Higher Worlds.

As mentioned previously, one of the main ideas behind Prayer is that of bringing about Unifications. But before I can relate to the idea of Unifications, I must cleanse myself of my own preconceived notions regarding this topic, and also this word. This is called "abstracting" and is the first step towards understanding and relating to Mystical Wisdom or Kabbala. I must leave behind my limited conception of Father, and even my more expanded relationship with the concept of Wisdom, or Unification, and open myself to the idea that as much as I have thrown these words around my whole life, I don't understand or relate to them in their absolute sense.

A small child can also be taught complicated formulas but will have no grasp of the meaning of the words or the application of the underlying concepts. For instance, one may open up an Economics textbook and find there the description of diffrent formulas and curves. There he learns, superficially, that when the curve shifts in a certain direction, overall wealth increases.  He may then conclude that in order to solve the world's economic issues, all he needs to do is draw a graph with the curve shifted outwards. But that is completely missing the point.

The Kabbalistic formulas are coming to bring simplicity and order to a complex reality, but these formulas are only graphs. In order to understand their significance I must learn to relate to them as I do to any other concept or theory, and not rush to understand them on the grossest level of interpretation.

Chapter 4: What we can learn from Five Peas

The famous children's storyteller Hans Christian Andersen tells a story of Five Peas that are shot from a child's peashooter. Each pea ends up in a different situation and a different locale, until the last one of them lands in a crevice filled with earth near a window and begins to sprout. On the other side of the window, lies a sick girl whose mother has almost given up hope. But the girl takes notice of the pea sprouting outside the window and gains strength and hope from its growth process.

As the girl gains strength and eventually recovers from her illness through the inspiration from the pea blossom, the mother exclaims, “Our heavenly Father Himself has planted that pea, and made it grow and flourish, to bring joy to you and hope to me.” The belief that G-d cares for and is concerned about the minute details of our lives is stronger by the simple folk, the ones who walk all day with simple faith in the One Creator.

In order to pray to G-d, we must seek within ourselves that point of simple faith in our loving heavenly Father.  However, those of us who are lacking in simplicity, who do not see the world and everything in it naturally as the handiwork of G-d, must make an effort in our priors to reveal that simple point of faith.  By working to reveal, our innate desire for and awe of G-d, we can reach a similar perspective to that of the simple mother in the folk tale. Herein lies the labor of Prayer.

Introduction to the "Lonely" G-d

Prayer is a universal practice across almost all religions. It is the daily practice of a large part of the world's population to pray to the One Above. And yet how many of those who stand in prayer before G-d regularly or irregularly can lucidly explain what they are doing?

To state the problem more clearly: why does the all-knowing, all-powerful, compassionate G-d need me to apply to him on a regular basis, praising him, as well as beseeching him to fill mundane and seemingly insignificant needs. If he is all-knowing, he already knows what I need. If he is all-powerful why does he require my praise. If he is compassionate, why does he wait for me to pray to him before answering my prayer, and why is it that sometime my prayer goes unanswered?

This essay or discourse by the Tzemach Tzedek for the first time addresses and answers all these questions in an orderly fashion, describing in the process the network of spheres that make up the system of G-d's energy channeled down to this world through a series of contractions and manipulations. The Tzemach Tzedek also explains the relationship in the Jewish faith between the two poles of the prayer experience, the Sh'ma Yisrael and the Amidah prayer.

Most importantly, this essay discussed the kabbalistic concept of unifications ("yichudim") - how these unifications are an essential part of our relationship with G-d and how they guide our growth as spiritual individuals and as partners in the Creation.

Chapter 2: The Master of the Universe, not the Mayor

"And this is one of the roots of our faith, for through this one will know and understand that the Holy One Blessed Be He he alone directs his world and oversees all the details of his creations and he alone has the ability to provide relief..."

When it comes to the functioning of the world around us we find that as the level of authority of a person increases, their ability to oversee all the minute details under their authority decreases.

For instance, regarding a problem with my garbage being picked up I cannot turn to the mayor of the city. The mayor cannot concern himself with such "small" details as time simply does not permit it. Even more so, if I addressed my garbage pick-up concerns to the Prime Minister of Israel, people would think I was mad. A mortal being who oversees a whole country cannot be held responsible for minor local issues

G-d, however, as the Master of the Universe does concern himself with every minute detail of his creation. He concerns himself just as much with my need for new shoelaces as with the success of the Dow Jones, both are aspects of his creation that only He determines their resolution.

Chapter 3: Why G-d is not like the Genie

...And therefore it is simple that praying [for one's immdiate needs] is not reserved for those who especially expreience G-d's closeness and are standing before G-d like the righteous of the generation and so forth,
But rather whoever has a request is biblically ordained to make their request from G-d and sometimes it will be received favorably and fulfilled and sometimes not, and it is just as with a flesh and blood king from whom anyone can make a request even from among the very lowliest and perhaps the king will fulfill their request

The foundation of prayer is that everyone is allowed to and encouraged to pray for whatever they feel would be a beneficial change in their lives.

However, it is not incumbent upon G-d to grant our requests. As we mentioned in Ch. 1, the activity of prayer is an expression of my belief in the all-encompassing oversight of G-d over every detail of my universe even the most minute. My faith in G-d's abilities allows me to pray to Him for my needs. However, whether my request is granted or not is not related to the fervor behind my petition, or on the strength of my faith. Rather, as Rabbi Steinsaltz pointsout, G-d answers each individual according to whether their request is something that is actually beneficial to their lives.

There are various folk tales of people that encountered genies (or djinns) or other wish-granting creatures and whose lives only became worse as a result of their wishes. Sometimes it's for our own good that our wishes in our prayers are not granted. My prayer experience can bring about a real change in my world. But prayer is not a transaction, or a withdrawal of funds. It is an appeal to a king who is all-knowing and has only my best interests at heart and takes everything into consideration before granting my wish.

Sometimes I pray for success in a certain area, or in a certain endeavor, and in retrospect I see that it would have been better if I had not received it. The gemara warns that an individual should not pray too much to marry a particular woman, because G-d may grant his request in order to teach him a lesson, and not because that woman is actually a fitting partner for him.

Just like when petitioning a flesh and blood king or even our boss, we know that our request or suggestion will not necessarily be accepted but we make it based on our belief that there is a chance that if it is a wise request or change, it will be implemented by the person to whom we are appealing.

Chapter 1: The Prayer of a Baking Worm

...But the biblical obligation [of Prayer] is that... through this one will know and comprehend that the Holy One Blessed Be He alone directs His world and supervises all the minute details of his creations and he alone has the power to extract us from or nullify our troubles.

Turning to G-d in prayer for relief from our acute or chronic suffering is an expression of faith. But it is not a general faith. It is rooted in the belief that G-d truly cares for and oversees every minute detail of the creation.

The following story of the Ba'al Shem Tov illustrates this point:

The story goes that the Baal Shem Tov, the founder of the Chassidic movement, was once walking with a disciple who had a difficult time understanding how every tiny event in this world has a purpose. Just then a gust of wind blew a leaf to the ground. “And that, too?” the chassid asked. The Baal Shem Tov nodded wisely and motioned to him to pick up the leaf. Underneath lay a worm which had been in the blazing sunshine a moment before. Hashem had sent the wind to dislodge the leaf in order to protect the helpless worm…

Therefore, prayer is purely an expression of my faith that G-d is not only capable of changing my reality but he cares about and is Himself personally involved in every minute detail of my life.

From the Path of Your Commandments by the Tzemach Tzedek, Root of the Commandment of Prayer: