QUESTIONS: The first four core principles focused on human beings. We now turn to a concept that is associated with religion---holiness. How would you define the word? Is it a concept that has meaning in your life? Can it have meaning without a belief in God?

The term holiness is introduced early in the biblical text:

QUESTIONS: What do these verses tell us about the nature of Shabbat? What does it mean that Shabbat is created long before there are any Jews? What is the rhythm of the week suggested here? Shabbat is an example of Judaism’s superimposing a structure on nature. For what purpose?

Different conceptions of Shabbat in the chapter you read as homework:

Each of these notions of Shabbat could lead to very different ways to observe the day. Of course, it is possible to incorporate a number of these conceptions in your Shabbat practice. Underneath all of them, is an understanding that Shabbat is a practice. It is not just thinking nice or restful thoughts. Having both things you want to do on Shabbat and things you avoid doing help to create the time and the experience of Shabbat.

Teacher: Open discussion about students ideas about how they observe or how they imagine they could observe Shabbat. If necessary remind them of the various conceptions of Shabbat in the chapter.

Holiness in the everyday:

Teacher: As you read in this chapter, there are two broad approaches to the notion of holiness. One is that the holy is the opposite of the material. The less engaged with the world the more holy you can be. This led to an ascetic approach to life. It was found most prominently in strands of Jewish mysticism. A very different view expressed the possibility of finding holiness in the world. This view was expressed most powerfully by Hasidism.

“Hasidism suggested that holiness can be experienced at any moment, not only on Shabbat or moments when doing religious activities such as praying or studying Torah. This notion is called by scholars avodah she-bi-gashmiyut– service through the material. The tradition often viewed spiritual and the material or the holy and the ordinary in perpetual conflict. The material was a temptation leading us away from the true service of God. Hasidism’s emphasis on joy was rooted in a much broader world view, rejecting the asceticism of earlier Jewish mystics. It fully embraced the notion that the divine is embedded in everything. Therefore, the holy was not just accessible when fulfilling one of the 613 commandments. Holiness was not found just in extraordinary moments but in ordinary moments as well. A conversation with a friend, an unexpected smile, a beautiful flower or a moment of insight all had the potential to connect us to the wholeness underlying the universe. Touching holiness came not by rejecting the material but by embracing it. In this way, Hasidism is very modern in its orientation to the world by broadening the definition of the sacred.

People often think that Judaism is about observing a certain set of laws and customs that are particularistic in nature – practices like keeping kosher, observing Shabbat, or celebrating holidays – the “Jewishly Jewish” things, those rituals that only Jews observe. From a traditional viewpoint, if you do a lot of these rituals, you are considered “a good Jew.” In fact, Judaism is not about making you a good Jew but rather helping you to become a good person and to live a life of meaning. The giving of tzedakah or helping the stranger are central to leading a Jewish life, but we do them in order to make our world a better place. Observing Shabbat, having a practice that helps us pay attention to what we eat (traditionally, keeping kosher), or taking time to be grateful are all practices that help bring awareness to our lives and remind us that we are connected to something larger than ourselves. The concept of holiness encourages us, through deeds of caring and practices of awareness, to strive for such a life.” p. 133-134

Rav Kook (20th century theologian) declared:

Take that which is old/tired/routine and make it new

And take the new and make it holy.

QUESTION After our discussion, how would you define holiness and its place in your spiritual life?

Homework: Read the subchapter about Sukkot pp. 145-152 in preparation for our next session.