Archive for the 'Go(d)dess(s)(es)' Category

Wintergreen Shabbat


Wintergreen Shabbat, originally uploaded by Carly & Art.

Went down to Wintergreen Resort in Virginia last weekend. Art was installing some custom made hand-rails in someone’s home there and they were kind enough to let us stay the weekend.

We foraged for Shabbat necessities along the way:

  • Challah and candles bought from Greenwood Store along the way (along with many local cheeses, butter, and milk)
  • Candle stand is a piece of scrap plywood from the installation Art and I did that day
  • Full Nelson Pale Ale from Blue Mountain Brewery (another stop along the way) - I couldn’t find any wines that moved me
  • Kiddush cup is one of the lovely glasses that was in the cupboard
  • Torah portion on the Kindle

Have to say it’s one of my favorite things about my Amazon Kindle. I have the entire Babylonian Talmud and the JPS 1917 Tanach on it. Wish they had better translations for the Torah (Foxx, Alter), but it’s darn handy. Since I’m useless when it comes to Talmud, I’m looking forward to being able to quickly look up all those passages that R’Jill just quotes from memory during Kohenet training.


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Praying in the Feminine

This essay is part of my project for my Tzovah (first-level) initiation with the Hebrew Priestess Institute. The project I have been working on for the past year and 1/2 is to develop seasonal seders. The physical deliverable I will present to the directors of the program and my sisters in January will be the first seder, in what I hope will be an on-going and life-long project: Seders for all Seasons (tm).

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In the Tu B’Shevat seder, I made the choice to have all prayers address Goddess (i.e. the feminine face of the Divine). This was done as a conscious and carefully considered choice. While Kohenet focuses on the Divine Feminine, I personally believe that “God” is male, female, both and neither — all at once. There are many different facets and faces that are presented to us based on our needs, experiences, and world-view. My stance used to be that if the Divine is inherently genderless, then it doesn’t matter what gender we pray in. I now know that it does matter. My experience has also taught me that while many people give voice to this, they do not act it out in practice.

The easiest example is the one I use in the Tu B’Shevat Seder.

עץ חיים הי למחזקים בה
Eytz chayim hi l’ma-chazikim bah

She is a tree of life for those who hold her fast

This is generally translated as “it is a tree of life…”. People will say, “well Hebrew is gendered but English isn’t,” to explain the use of “it.” But, the same people will use the same “gendering” of the language to explain why God is a male. In effect, all the references to a feminine God(dess) have been removed from the translations but the masculine remains. An complete imbalance has been created. Making the choice to pray in the feminine helps to correct this imbalance. Check out this re-interpretation of the 23rd Psalm, and the following conversation, on a progressive Christian site and you’ll see a beautiful illustration of this at work.

If God(dess) is (d) all of the above…then we should pray to the most appropriate facet for the occasion.

What if HaShem is Really HaSham?

I’m reading “In the Beginning: A Short History of the Hebrew Language” by Joel Hoffman, and it’s a really fascinating book. What of the things that it’s really made me think about are the many stories that there is a letter, traditionally the four-pronged shin, that is missing from the Torah. The idea is that when the moshiach comes, the final letter will be added and the Torah will become new again. I always loved this story, because it leaves open the open not only that we can interpret the Torah, but that we should and must, and if it’s going to change — there’s never one “right” interpretation.

The book brought to my consciousness something rather obvious, but that I’d never really thought about. Since the Torah was written without any vowels — are we REALLY sure we’re getting it right? There certainly aren’t any recordings from 3,000 years ago. And as the book has illuminated for me how the modern Torah came to be, it opens all kinds of fascinating possibilities.

One of the things that keeps going through my mind is that written in Hebrew, without vowels, HaShem (the name) and HaSham (the there) look identical. Come to think of it — the same is true in English. HShm and HShm look exactly alike. Based on the context you can decide which I would mean. HaSham isn’t a known name of the Divine in a Jewish context that I know of, but I’ve come to believe that it’s a lost name, and here’s why.

HaMakom (the place) is a well known name of the Divine. I believe it comes from the what Jacob says the the night becomes Israel. “And Jacob awaked out of his sleep, and he said: ‘Surely the YHVH is in this place (makom); and I knew it not.” (Genesis 28:16 - JPS 1917). There’s a great book by Rabbi Lawrence Kushner, God Was in This Place and I, I Did Not Know, that really digs into this story and its meanings, which I highly recommend.

עקב משנתו ויאמר אכן יש יהוה במקום הזה ואנכי לא ידעתי

This line from Genesis, talks about the “thereness” of the Divine. The Shekhniah when you feel her presence. This is why I’ve started to think of HaSham as a Divine name. It’s speaks of the presence of the Divine in all things. It’s speaks of the immanence. It speaks of the thereness. The Divine is not just a transcendent, incomprehensible thing as when considering the Ayn Sof, but also something we can see, feel, touch, taste, hear, and experience every day and in everything.

Imagine what happens to the idea of the common phrase, “Baruch HaShem” when you turn it into “Baruch HaSham.” Now you are not blessing an ineffable name, but the presence of the Divine. Think about how the meaning of “BeEzrat Hashem,” with the help of the Name, when you turn it into “BeEzrat Hasham.”

Baruch HaSham

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Do I Believe in Go(d)dess(es)?

My sister and her husband came over for dinner on New Years Day. While we live in the same city, we actually hadn’t seen each other much for a couple of months. Because of this we ended up exchanging Hanukkah gifts that night. One of my gifts to my sister was a copy of Magickal Judaism. She had wanted a copy of the book, not because she’s particularly interested in the subject matter — but because she thought it was cool her sister was in it.

This lead to a fairly surprising conversation, given that my sister is pretty much an atheist. No, she is an atheist. What’s surprising is that her non-belief is as centered and rational as my belief. Most people I meet who are atheists are so in a reactionary way. They’ve suffered a trauma and it caused them to lose faith. My sister and I are polar opposites on this, because she never had faith or any interest in things spiritual. While I’ve always had a spiritual leaning. Her lack of need for spiritual discovery astounds me. She really doesn’t seem to need it. This all being said, she’s also very active in a variety of social causes and has worked in the non-profit sector for years. She dedicates herself to making the world a better place. How Jewish is that!?!

But I digress. We started discussing God. What I realized is that her understanding and definition of God is a very common one, but one that I do not see, feel, experience and certainly don’t believe in. It’s very much the old man/woman who looks down on the world and plays us like chess pieces. Okay, maybe it’s not that extreme. But here’s the main issue. She insisted that God has to have a consciousness the way we understand it, which I think is what most Americans and many others believe.

The thing is that I don’t “believe” in God. I experience Divine energy. It’s not about belief. I feel, smell, and hear it. It’s something that I can not easier dismiss than the sunrising in the morning. It just is. But, that Divinity is not necessarily conscious on a human level. I’ve always felt that God is really a sacred fire that can emanate and appear in a variety of forms. It’s one of the reasons that I love the kabbalistic concept of Ein Sof. Ein Sof has no consciousness, it just is. Ein Sof as the energy expands from Ein Sof it can take a variety of forms, from a rainbow to a pillar of fire or an angel, and manifest itself to humanity. These are not Ein Sof — they are a part of Ein Sof, but not the whole. They are both independent and part of a great whole, just like mitochondria of our cells can operate independently our conscious minds.

So this leads to another question. If I don’t believe in a conscious God, why do I pray? I had an epiphany about this today. I don’t pray TO God. I pray WITH God. By praying I send my intention, my will my kavanah out to the Divine energy in hopes that it will sway it in one direction or another. Some many times in life, it just comes down to asking for what you want — so of course I pray. If I don’t, I can’t add my energy to all the other energy pulsing through the world.

How can he not believe that God is real,
I don’t understand how he could feel that way. When
There’s earth air water and fire.
So many different flowers, sunshine and rain shower,
So many different crystals and hills and volcanoes.

That’s how I know that God is real
– India.Arie (listen to a clip on Amazon)

So in the end, I don’t believe in God. I feel her/him with every fiber of my being. Maybe not every moment of every day, but that’s what prayer and ritual exist for — to allow us to remember. At Hanukkah this year I decided to physically do a re-dedication. Every night of the holiday I went outside to my circle space and gave offerings of wheat, barley and olive oil. I announced to the world that a great miracle happened there! I then announced that a great miracle lives here! Sparks of the Divine, God - the great unknowable fire, dwell in the world and in everyone and everything — and so I dedicated that space that earth as my temple. And I assure you that by the last two nights, I felt the Shekhinah, the manifest presence of Ein Sof, with out any question. I do not believe she was there. I do not believe I felt something. I know what happened. I know that chills ran up my spine and that the world around me grew crystal clear for a few moments. It’s not about belief.


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The Maiden

This is what I wrote in my journal when I was considering the archetype of the the Maiden during the first week of Kohenet training.

I am young, so young — judged by those in years beyond. Not judged — measured. My youth is measured in years left to learn. I am young and unafraid, not yet battered by time. I embrace each new challenge; never doubting that I can accomplish it. I greet the dawn with joy and dance the rising moon to its heights.

I am the flower at first bud.
I am possibility.
I am the first expressions of potential energy.

I sing. I dance. I love. I laugh. These are expressions of the Maiden.


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