Blue resembles the sea, and the sea resembles heaven, and heaven resembles the Divine throne

  – Talmud, Sotah 17a

You should accustom yourself to being in the olam haba

Why do we nap on the Sabbath?

We nap on the Sabbath because we are participating in the olam haba.

If we are in the olam haba during the Sabbath then why is the nap requisite?

The nap and rest is requisite because in the olam haba we will not live the laborious lives that we live now. We will live stress free lives filled with the joy of the shekinah.

Shabbat and Completion:

The idea of Shabbat is one of completion. Those who enter into the Sabbath are those who have entered into he olam ha ba. Shabbat is typological of the completion (the product).

The philosophical connection is implied by the number 39, particularly as the Mishnah describes it as “40 missing 1″. 40 is associated with creation, as G-d created the world through 10 pronouncements, each of which had 4 aspects. So, there are 40 acts of creation whose absence is commemorated on Shabbat. Of the 40, one is ex nihilo which is prohibited by the conservation laws of physics. So only 39 are prohibited by the laws of Shabbat — “40 missing one”. One of those 39 is kindling.  So, when we rest from kindling fires on Shabbat, we do so in part because it corresponds to some aspect of creation, be it the creation of light on day 1, of the sun and stars on day 4, or some step whose connection is less obvious.

The idea of cessation is one of completion. G-d stopped His act of creation on the Sabbath to indicate that it lacked nothing. Similarly we are to cease creative acts on creation as an indication that the weekly acts of creation have come to an end.

The week is given for spiritual development. We are supposed to take the Sabbath to reflect on the weeks work.  We are to ask ourselves the question; what have we accomplished in the realm of our spiritual development during the week.

נטילת ידים

Netilat Yadayim

Ritual washings include the entire body in a mikveh.  The נטילת ידים (Netilat Yadayim) is limited to the hands.  Likewise, נטילת ידים is offered at various times throughout the day.  However the prayer I would like to address as a hanhagot is the morning  נטילת ידים .

It is suggested that “One should not walk more than four cubits from his bed before washing his hands upon arising in the morning.”

This prayer is associated with the Priests who worked in the Beit HaMikdash.   The Priests could not enter into service without first washing their hands.

By saying the נטילת ידים should be a conscious effort to commit to HaShem’s service throughout the day.

Practice נטילת ידים and saying the appropriate prayer as a means of commiting to HaShem’s service for the day.     

Transliteration: Boruch A-toh Ado-noi E-lo-hei-nu Me-lech Ho-olom A-sher Ki-de-sha-nu Be-mitz-vo-tov Vi-tzi-vo-nu Al Ne-Ti-Lat Ya-Dayim.

Translation: Blessed are You, L-rd our G-d, King of the universe, who has sanctified us with His commandments, and commanded us concerning the washing of the hands.

Shalom

Shoelaces

How can shoelaces be spiritual?

A Rabbinic Maxim teaches us that some Rabbis taught their talmidim to make a conscious effort to see themselves being “bound” to HaShem when they tied (bound) their shoelaces.

When you put your shoes on think about “binding” yourself to HaShem.  Shoes are also the way we are able to walk about.  Try to see the tying of your shoes as way to remind you that your steps should be ordered by HaShem. ¹

1. Ps 37:23 [↩]

Modeh Ani

One the most positive prayers that we can offer is the modeh ani. Sources suggest that it should be said before we ever get out of bed. (This is my practice) Regardless, the modeh ani is our first contact with HaShem during the day. If we take the time to start the day by having a conversation with HaShem, we are more likely to spend the remainder of the day conversing with Him.

Jewish sources suggest that the prayer “Modeh Ani” is a prayer that reminds us that we (believers) will have our part in the resurrection. Being raised from sleep (a picture of death) is symbolic of the resurrection. Therefore, the “modeh ani” is picturesque of thanking HaShem for raising us from the dead after the resurrection. The “modeh ani” looks forward to the “olam haba” (world to come) and our being able to spend eternity with HaShem whom we have devoted our life and service to.

The following is a quotation of the “modeh ani”.

Modeh ani lefaneicha melech chai v’kayam shehechezarta bi nishmati bechemlah – rabbah emunatecha

I gratefully thank you, O living and eternal King, for You have returned my soul within me with compassion – abundant is Your faithfulness!

Regardless of whether you say the “modeh ani” or not, practice starting the day by having a conversation with HaShem. Start as soon as possible. It will set the mood for the day.

Another beauty of this prayers is the fact that HaShem raises us for purpose.  By this I mean that we have the soul refreshed and returned for a specific purpose. What is that purpose? Service.  We are raised each day for service to HaShem. The day we die will be the day we cease our service here on this mundane world.

Shalom