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May 9, 2008

Rabbi Abraham J. Twerski: Reverence, Yes; Worship, No

Mona Charen: Did Israel Drive Out the Arabs 60 Years Ago?

JWisdom: Ultimate opportunities by Rabbi Sroy Levitansky

May 8, 2008

Rabbi Nathan Lopes Cardozo: Israel at 3,500+

Jonathan Tobin: Still Fighting the Same War

Steven Plaut: How ‘nakba’ proves the fiction of a Palestinian Nation

JWisdom: Taking Israel for Granted? by Rabbi Mordechai Becher

May 7, 2008

Rabbi Hillel Goldberg: Israel is irrelevant to the Israeli-Palestinian conflict

Dion Nissenbaum: Latest Olmert scandal could derail efforts to force Israel's compromises

JWisdom: My Inner Ventriloquist by Sara Yoheved Rigler

May 6, 2008

Caroline B. Glick: Anti-Zionism at 60

The Kosher Gourmet By Ethel G. Hofman: In honor of Israel's 60th anniversary, the former president of the International Association of Culinary Professionals, whose members included the likes of Julia Child, is back with a smorgasbord featuring the taste and essence of the Jewish homeland

JWisdom: Holocaust in the Perspective of Faith by Rabbi Nosson Scherman: Jewish Deer in Nazi Headlights

May 5, 2008

The Jewish Ethicist by Rabbi Dr. Asher Meir: Busy work

Jonathan Mark: Remarkable half-century old Mike Wallace interview with Abba Eban puts current anti-Israel sentiment into perspective

May 2, 2008

Rabbi Berel Wein: Rote religiosity

Caroline B. Glick: Whitewashing Hamas

JWisdom: Parent trap?

May 1, 2008

David Zwiebel: Faith communities can learn from Orthodox Jews in stimulating private philanthropy for religious education

George Friedman and Peter Zeihan of Stratfor: The Shift Toward an Israeli-Syrian Agreement

JWisdom: It's time to wake up by Rebbetzin Esther Jungreis

April 30, 2008

Jonathan Tobin: Pennsylvania's Democratic slugfest may leave some Jewish votes up for grabs

The Kosher Gourmet by Linda Gassenheimer: Fresh herbs, sauteed veal and tiny creamer potatoes makes a light spring dinner

JWisdom: How to Build a Mentch by Rabbi Mordechai Becher

April 29, 2008

Daniel Pipes: Barack Obama's Muslim Childhood

Joel Brinkley: On human rights, the U.N. once again strikes out

JWisdom: Holocaust in the Perspective of Faith by Rabbi Nosson Scherman: When The Truth is Unbelievable

April 28, 2008

The Jewish Ethicist by Rabbi Dr. Asher Meir: Q: I'm often stuck in the doctor's waiting room for hours! Doesn't he owe me something for my wasted time?

Steven Emerson: New U.S. government policy advises agencies to avoid using some of the very same words that make up terror groups' names

JWisdom: Why You & I Never Die: A Jewish View of Immortality, Part I by Rabbi David Aaron

April 25, 2008

Rabbi Mitchell Wohlberg: Schadenfreude isn't kosher for Passover --- or at any other time

Rabbi Berel Wein: The secret of how the data bank of memory is transferred from one generation to the next

JWisdom: Stepping Up to A Higher Spiritual Life by Rabbi Lawrence Kelemen, Part III

April 24, 2008

Rabbi Nathan Lopes Cardozo: The successful failure

Fred Burton and Scott Stewart of Stratfor: Placing the terrorist threat to the food supply in perspective

JWisdom: Stepping Up to A Higher Spiritual Life by Rabbi Lawrence Kelemen, Part II

April 23, 2008

Connie Ogle: An intricate game of a novel

Jonathan Tobin: Making Sense of the 'J Street' Jive

JWisdom: Stepping Up to A Higher Spiritual Life by Rabbi Lawrence Kelemen

April 22, 2008

Jonathan Rosenblum: Why Israel's 'Leaven law' matters

Caroline B. Glick: Obama the Savior

April 18, 2008

Rabbi Harvey Belovski: Multimedia tool of antiquity

Caroline B. Glick: Revealed Truths vs. revealed lies

JWisdom: More than miracles by Rabbi Sroy Levitansky

April 17, 2008

Rabbi Avi Shafran: Deconstructing Dayeinu

Rabbi Elazar Meisels: Is innovation at the Seder a slap at tradition?

JWisdom: Discovering Your Divine Mission, Part III by Rabbi David Aaron

April 16, 2008

Jonathan Tobin: A Prayer for Sderot's Children

Ethel G. Hofman: Sumptuous Seder

JWisdom: The Divine is in the details by Rabbi Mordechai Becher

April 15, 2008

Rabbi Dovid Zauderer: Let Charlton Heston Go!

Frank J. Gaffney, Jr.: Jimma, tyranny's enabler

JWisdom: Relationships: Beyond Mars & Venus, Part IV by Dr. Lisa Aiken

April 14, 2008

The Jewish Ethicist by Rabbi Dr. Asher Meir: The Snitching Supervisor

Jonathan Tobin: Forget the Fun and Games!

JWisdom: Sincerity is Valued Most by Rabbi Abraham J. Twerski, M.D.

April 11, 2008

Rabbi David Gutterman: A Mystery in the Middle East

Caroline B. Glick: Why Ahmadinejad smiles

JWisdom: Elevated illness by Rabbi Sroy Levitansky

April 10, 2008

Stratfor Intelligence Briefing by George Friedman: A Mystery in the Middle East

The Kosher Gourmet By Steve Petusevsky: The spring elegance of asparagus

JWisdom: Holocaust in the Perspective of Faith by Rabbi Nosson Scherman: The Power of Rational Lies

April 9, 2008

Michael Feldberg: An all but forgotten Colonial doctor who put his Jewish values before his life

Jordan "Gorf" Gorfinkel's "Everything's Relative" gets philosophical

JWisdom: Four Rabbis in Bnei Brak by Rabbi Mordechai Becher

April 8, 2008

Caroline Glick: Covering for the enemy

Elliot B. Gertel: 'House' goes Hasidic

JWisdom: Relationships: Beyond Mars & Venus, Part III by Dr. Lisa Aiken

April 7, 2008

The Jewish Ethicist by Rabbi Dr. Asher Meir: Q: I have a translating business. Recently someone asked me to translate some financial documents that are clearly forged. Should I agree?

Jonathan Rosenblum : Israel is unwittingly helping to fuel the international campaign of delegitimization against it

JWisdom: Matzah and leaven as a life philosophy by Rabbi Abraham J. Twerski, M.D.

April 4, 2008

Rabbi Abraham J. Twerski: The Mystery of Suffering

Caroline B. Glick: Fear of democracy

JWisdom: Dirty Jews by Rabbi Sroy Levitansky

April 3, 2008

Rabbi Y. Y. Rubinstein: Parents --- and the children who would be them

The Kosher Gourmet by Kathy Manweiler: Tempted by restaurant dressings? Don't be. Here are recipes that can be made at home, healthier!

JWisdom: The importance of retaining a 'slave mentality' by Rabbi Mordechai Becher

April 2, 2008

Mitch Albom: Child abuse, disguised as faith

Jonathan Tobin: Unreasonable Accommodations

JWisdom: Holocaust in the Perspective of Faith with Rabbi Nosson Scherman: Eliminating Jewish Influence over Germans

March 22, 2007

J-Rhythms with Avraham Rosenblum: JWR's cutting-edge music program showcasing performers -- singers, song writers, musicians, and bands -- who learn and live the Torah lifestyle (OUR NEWEST IGODCAST !)

Oct. 29, 2003
Mortimer B. Zuckerman: Graffiti On History's Walls (MUST-READ!)

Jewish World Review June 24, 2005 / 17 Sivan, 5765

From His-tory to Her-story

By Rabbi David Aaron


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Is the Divine male or female?

http://www.JewishWorldReview.com | One day my son Ananiel and my two daughters, Leyadya and Ne'ema, burst into my study. They had obviously been fighting over something and were very upset. I could see that I was chosen to be the lucky arbitrator to resolve another case of sibling rivalry. They shouted at each other, "You go, you ask Daddy." "No, no! You go, you go." Finally Ananiel, who was age five at that time, took the challenge and said, "O.K., O.K. Daddy, isn't it true that G-d is a boy?" Ne'ema and Leyadya, ages eight and nine, had tears in their eyes. I could hear them silently pleading with me, "Please no, please no. Tell us it's not true. It's bad enough our brother is a boy. Surely, G-d is really a girl." I said to them, "G-d is not a boy and G-d is not a girl. G-d is beyond that. We may talk about G-d as if He is a boy. But we really don't mean it literally." They all looked at me in shock and confusion. There was this awkward silence, and then suddenly my son blurted out, "You're wrong! He's a boy." And he stomped out of the room.


Unfortunately, many adults actually believe that G-d is male. And it seems from a first glance at the Book of Genesis that the Torah would agree. Throughout G-d is referred to as "He." Although in much of Jewish tradition we find G-d described as a father and king, there are references to G-d also as a "She," as mother or queen.


However, those of us who are in the know understand that all this is holy poetry. Anything we say about G-d cannot be taken literally.


According to Kabbalah, G-d is beyond descriptions that use neat and easy logical categories of either/or.


Let's now explore what are the masculine and feminine aspects of G-d.


Most people think that G-d is infinite. But that is incorrect. The infinite is that which goes on and on in space. However, G-d created space and is therefore not bound to the laws and limitation of space. If we describe G-d as infinite, what we really mean is that G-d is spaceless. Infinite is the opposite of finite, while spaceless means "free from the limitations of space." The One who is spaceless is free to be both beyond space and within space simultaneously. Therefore, G-d is beyond this finite world and yet G-d completely inheres every inch of the earth.


Most people think that G-d is eternal. But that is incorrect. Eternity would be that which goes on and on in time. But G-d created time and is therefore not confined to the limitations of time. If we describe G-d as eternal, what we really mean is that G-d is timeless. The eternal is the opposite of the temporal, while timeless means "free of the limitations of time." The One who is timeless is free to be both beyond time and within time at the same time. Therefore, G-d is both beyond time and yet within every moment, completely filling it with His entire presence.


And when we say that G-d is One, we really mean that G-d is non-dual. One is limited; it is the opposite of many. But non-duality is free of the confines of one or many. Non-duality is free to be beyond the many and within the many. Therefore, G-d is beyond you, me, and everyone else in this world, and yet also within us.


Therefore, according to Kabbalah, G-d is free to be both beyond time and within each moment, beyond space and within every inch, beyond multiplicity and within billions of finite human beings. G-d is free to be manifest as one hundred percent transcendent and yet also one hundred percent immanent.


Of course, this is a contradiction and is not logical. However, we have to always be reminded that all this is from our limited point of view. From G-d's perspective there are not two aspects to the Divine. It is only when we describe the divine truth with our limited language that we need to speak in this paradoxical way. As one sage put it, Kabbalah is not the path to paradise but to paradox.


Metaphorically, we would say that there are two faces to the one G-d  —  the face of transcendence and the face of immanence. Kabbalah explains that the face of divine transcendence is identified with the power of masculinity and is referred to as "The Holy One, Blessed Be He." The face of divine immanence is identified with the power of femininity and is referred to as the Shechinah  —  "The Divine Presence" or "The Indwelling Spirit."


Therefore, G-d is not male or female. G-d is beyond the either/or. The manifestation of G-d as outside of time, space, and finite beings is described as masculine. The manifestation of G-d as within time, space, and finite beings is described as feminine.

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HIS-TORY OR HER-STORY
People often say, "If there is really a G-d, why doesn't He do miracles anymore? I would believe in G-d if I saw the sea split or some other supernatural event."


This question comes from a "male" orientation to G-d. G-d, the Miracle Worker, is part of His-story but not so much part of Her-story. In the past, G-d did miracles in order to prevent some terrible tragedy from happening. G-d overruled the laws of nature to keep the story going  —  otherwise, it would have ended. But this type of intervention is not the ideal way that G-d wants to act. G-d prefers not to do miracles. He only does them when there is no other way to keep the story going or to show His control of nature.


Why is G-d reluctant to do miracles? Because the story of our life is Her-story. The star of the show is the evolving manifestation of G-d's spirit within humanity. Miracles actually stifle the growth of the expression of the Shechinah from within us. The light of divine immanence must shine through our choices, our commitments, and our hard work.


This explains the bizarre behavior of the Israelites who wrestled with the significance of their identity in the desert for forty years. The desert was a miraculous place for the Israelites. They enjoyed a daily portion of manna, the heavenly bread that fell daily from the sky. They also drank water that flowed abundantly from a rock. For forty years the Israelites sojourned in a miraculous desert where everything was upside down. Generally wheat comes from the ground and water from the skies, but for forty years it was just the opposite.


In the desert the Israelites lived in a divine womb, like a fetus whose needs are completely cared for. And yet with all these comforts they complained and rebelled over and over again. Why?


Because under these miraculous conditions, their inner stature was dwarfed. It was like you and I living under the shadow of our parents. There is a spirit within us that is restless and demands to be established and expressed. This spirit is the manifestation of the Divine within us that must evolve and emerge. This is why the miraculous desert was not the destination of the Israelites. It was only part of their process and journey.


Their original destination was the Promised Land. The funny thing, though, is that when they were about to get there, they started to have second thoughts. They sent in a group of spies to check it out. This group returned after a quick look and told the people that the Promised Land consumes its inhabitants. In other words, it was a place that demands a lot of work. The people wondered, "Why should we leave the comfortable womb of G-d that encompasses us with daily miracles? Why leave this wonderful desert and go to a land that demands so much human effort and hard work? What is so promising about the Promise Land?"


This was their dilemma: On the one hand, the divine spirit within them wanted to become manifest through their choices, determined efforts, and hard work. Therefore, they resented all the freebies in the desert. But then again, it was also very nice to have it all miraculously handed to them on a silver platter and to bask in the light of G-d. Why should they soil themselves with the labors of this physical world when they could stay in bliss and enjoy the supernatural desert? Why leave the spiritual life of the desert and go to work?


Essentially, this story captures the real identity crisis of all of humanity: "Is G-d within us or beyond us?" Are we part of His-story, witnessing how G-d from above snaps His fingers, abrogates the laws of nature, and does miracles? Or are we part of Her-story, serving as a vehicle for the manifestation of the aspect of G-d within, seeking to be expressed through our struggles, our choices, and our efforts?


Once again the answer is yes and yes.


The forty years in the desert was a time for the revelation of the face of G-d's transcendence, showing that G-d is the Power who is above and beyond the laws and limitations of nature. During that time the Israelites developed a profound belief in divine transcendence  —  G-d was manifest as the Holy One, Blessed Be He. And they understood that they were not G-d. But then the time came for the manifestation of the face of divine immanence  —  that aspect of G-d which is expressed from within humanity.


These are the two faces of the one and only G-d.


The problem with the miraculous life in the desert was that the light of divine transcendence eclipsed the light of divine immanence. But the danger in the Promised Land was that the light of divine immanence could eclipse the light of divine transcendence. In the Promised Land, the Israelites could come to think that all their success was really their own and had nothing to do with G-d.


The dilemma of the Israelites just before they entered into the Promised Land sheds light on our own dilemma today. Every day we witness amazing advancements in science and technology. We, too, are creators of worlds. We seem to be ascending to the stature of gods. Will we let this power go to our heads and fool us into thinking that we are gods and do as we please? Or do we humbly accept these powers as gifts from G-d, signs of the growing light of the Divine within?


Do we delude ourselves and think that life is our story, or do we rise to the ultimate realization that it is all really His/Her story and that our joy is to serve?

(An excerpt from The Secret Life of G-d: Discovering the divine within you)

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JWR contributor Rabbi David Aaron is the founder and dean of Isralight, an international organization with programming in Israel, New York South Florida, Philadelphia, Los Angeles and Toronto. He has taught and inspired thousands of Jews who are seeking meaning in their lives and a positive connection to their Jewish roots.

He is the author of the newly released, The Secret Life of G-d, and Endless Light: The Ancient Path of Kabbalah to Love, Spiritual Growth and Personal Power , Seeing G-d and Love is my religion. (Click on links to purchase books. Sales help fund JWR.) He lives in the old City of Jerusalem with his wife and their seven children.



© 2005, Rabbi David Aaron