• What is it about water that makes it such a powerful connector between spirituality and physicality
• Why the delineation of "living" water over other waters?
• What is it like to achieve a clean slate/rebirth?
And therefore the Sages said that the purification is not fit with water that is in a vessel, but rather only with living water - or collected [water], which is on the ground and, in any case, not in a vessel - in order to place in his heart the thought as if the world was entirely water, and [that] he is renewed with his emerging from them, as we said.
In Secrets of the Mikvah, Rav Dovber Pinson writes, “Just as there is a physical temple, there is a temple within the realm of time, and that is Shabbat. On Friday night, we enter the Temple of time. In the physical realm, the Cohen / Priest who served there needed a special means of transitioning from the outside, mundane world, into that inner, sacred space. They were required to wash their hands and feet with water, to immerse in a Mikvah, and to don special garments. The same means allow us to transition into the temporal Temple, Shabbat. We, too, need to wash ourselves, at least our hands and feet (Shabbos, 25b. Shulchan Aruch, Orach Chayim, 260: 1), and for extra measure, immerse ourselves in a Mikvah, and put on special garments for Shabbos (Shabbos, 113a).
For more information on mikvah for entering into shabbat, entering into rosh chodesh, entering into Rosh Hashanah, and cleansing, see my blog for Elul:
+ For further explorations, see: https://www.tirzahfirestone.com/thewomanskabbalah
As the Hebrew month of Elul, אלול, approaches, we are invited to return to our essence. This month especially we are reminded that Divinity is always here and accessible in our bodies and our lives.
Etzem, עצם, the Hebrew word for 'bone', also means 'essence' or 'essential'. Connection to our bones can be grounding, centering, and provide weight and solidity in times of tumult. Etzem, עצם, also connotes alignment with our highest self. We can access Etzem by bringing conscious awareness to the core of our beings -- our bones.
The premise of this practice is that there is a hiyyut [life force or prana] present in the skeletal body that supports alignment. It is always available to us for freedom of movement (for example, in the spine and in the hip joint, as Dr Kaminoff shows and describes in the video).
The texts below speak of our essential nature as ALREADY aligned, with the natural desire for elevation and renewal. The natural state of the skeletal body is to be in alignment and to move freely without obstacles, just as the natural state of the soul (nefesh) is to be in free in her movement.
This is what we are doing at the time of High Holidays and with our Yoga practice. We are releasing habits or obstacles that get in the way of alignment with our truest self, our innate goodness that is always there.
How do these teachings show up in the Yoga Practice?
In standing poses, we focus on the skeletal system and rely upon alignment, rather than muscular effort.
In balancing poses, we focus upon the inner body, the line of energy on the standing leg from the inner arch of foot to the inner knee to the lesser trochanter.
In resting poses, like Savasana, when we receive the rhythms of our natural breath.
When we focus on that which is closes to our core, our etzem, our bones, and bring our awareness to center of our beings, we return to a place of alignment.