Zalman Schachter-Shalomi
Reb Moshe
An Awakened Soul
By Jay Michaelson
May 13, 2005
BOOK REVIEW
THE FORWARD
Jewish With Feeling: A Guide to Meaningful Jewish Practice
By Rabbi Zalman Schachter-Shalomi With Joel Segel
Riverhead, 288 pages, $23.95.
Is spiritual development really as important as intellectual
development? Today, one often finds in Jewish culture a mutual
suspicion between those who value intellectual education (and its
likely material consequences) and the "spiritual" types who like to
chant, meditate and "explore their feelings." On the one side, many
well-schooled Jewish adults regard today's would-be mystics with
contempt, seeing them as little more than deluded hippies. On the other
side, many spiritual seekers see bourgeois Judaism, in both its secular
and religious forms, as a calcified shell, devoid of inner life.
Owing to the mutual suspicion between "spiritual seekers" and, well,
everyone else, much of the literature in the spirituality genre has a
tendency to preach to the converted, with unexplained assumptions and
muddy thinking that leave the rest of us more skeptical than ever.
A refreshing exception is "Jewish With Feeling," the latest book by
Zalman Schachter-Shalomi.
Born in Poland in 1924, Schachter-Shalomi is probably most associated
with the mystically infused, psychologically attuned movement called
"Jewish Renewal." But his spiritual wandering has taken him on a far
wider path, from an Orthodox European upbringing to the world of
Lubavitch Hasidism and the life of a religious emissary - and then on
the much wider, yet perhaps more familiar, arc of a countercultural
religious figure: "mind expansion" in the 1960s, the New Age in the
'70s and '80s, places like Dharamsala and the Naropa Institute (where,
until recently, he held the Chair in World Wisdom) in the last two
decades.
"Throughout my life I have revised and readjusted my beliefs," the
rabbi writes in his new book, adding, "just as I grew into the world of
Lubavitch, I moved beyond it. I wanted to learn from the spiritually
experienced of other faiths: Sufi sheiks, Buddhist monks, Christian
contemplatives, American savants. I received something from all of
them."
Today, Schachter-Shalomi has his devoted followers - who call him Reb
Zalman and regard him as their rebbe - as well as his detractors, who
regard him as an eccentric, a rabble-rouser or worse. He still teaches
occasionally, often (as this coming Shavuot) at Elat Chayyim, the
upstate New York spiritual retreat center he inspired - but not as
widely or as frequently as in his younger years. And now there is the
Reb Zalman Legacy Project, an initiative of the Yesod Foundation, which
aims to preserve for future generations the teachings of this master of
contradictions.
The seeming contradictions are many. Schachter-Shalomi, a former
college professor and academic, is an amateur anthropologist of all
things spiritual who looks every bit the "neo-Hasidic" rebbe. He is
known for his unorthodox approaches to Jewish life, yet he speaks
English with unmistakable Yiddish inflection. He has written 150 books
and articles; chanted zikr (remembrance of God); sat at long, silent
meditation retreats - and even taught environmental education at Camp
Ramah.
And now he has written "Jewish With Feeling." Without question the
best, most readable introduction to Reb Zalman's philosophy of Judaism,
it is also, in this reviewer's experience, the best "beginner's guide
to Jewish spirituality" available today. Unlike other spiritual works
(including some of Schachter-Shalomi's own), the book is clearly
written and takes nothing for granted. Many "guides to Jewish practice"
assume that the wheels are moving already, taking you to a
predetermined endpoint: a traditional Jewish life with all the
trimmings. "Jewish With Feeling," thankfully, does not, which is why it
is the perfect book for a both the spiritual seeker ("a person whose
soul is awake," in Reb Zalman's terms) and the "curious skeptic" -
or, for that matter, an inquisitive bar mitzvah boy. It meets doubters
and skeptics where they are, and proceeds with intellectual credibility
and rigor. And it has no preset ending, no prewritten prescription for
how to solve your problems.
Schachter-Shalomi begins his book not with assumptions but with
questions. "If my children asked me, 'Abba, is there a God?' I would
say, 'Yes, there is a God.' But if you ask me for a categorical
statement: 'Does God exist?' I might demur." This seems radical ?? a
rabbi doubting God's existence ?? but, Zalman writes, "exists" is a
property (or state of being) of nouns, of objects. God, however, is not
an object. If anything, God is, for Reb Zalman, a verb - and an
interactive verb, at that; less a being than a mode of being, or the
way of being itself. "Too abstract?" he asks at one point. "Perhaps.
The important point here is to open up new vistas of god-thought and to
realize that even the objections to 'god-language' fall into the
limitations they would have us transcend."
"New vistas of god-thought" could be an apt summary of much of Zalman's
life project, including his latest work.
"In this book," he writes in the introduction, "I make no assumptions
about how much you know about Judaism, what holidays you keep, or
whether you believe in God. I want us to put experience first, to start
from your soul's experience and carry on from there." He argues that
"theology is the after-thought of spiritual experience, not the other
way around. We are not trying to construct some top-down authoritative
system, but to nourish the seeds of our own personal spiritual
experience. We start with wonder, or with thankfulness, or yearning, or
even rage, and we ask ourselves: Wonder or rage at what? Thankfulness
toward what? Yearning for what? It was simple, searching questions like
these that started our ancestors thinking in terms of 'God.'"
Naturally, putting experience first is different from a more
traditional Judaism, which places emphasis on the authority of revealed
text. Reb Zalman admits as much. "A mystical approach to Judaism is...
less dogmatic and more experimental. It doesn't have a low ceiling,
capping the mind and frustrating its desire to unify in love and awe
with a vital, living universe. It is open minded, open souled. It says,
'Try this. If you feel it as a living reality, we're getting
somewhere.'"
There is a natural fit between this experiential model of religion and
the fact that, in Schachter-Shalomi's words, we are all today "Jews by
choice," freely able to embrace or reject different aspects of our
religious and cultural traditions. Then again, if it's all about
personal experience, what's the point in a book by an 81-year-old
Lubavitch-trained, sometimes-heretical rabbi? Reb Zalman quotes the
late Lubavitcher Rebbe: "The earth contains all kinds of treasures, but
you have to do know where to dig. If you do not, you will come up with
nothing but rocks or mud." At the same time, "a rebbe can only show you
where to dig. You must do the digging yourself."
To be sure, Schachter-Shalomi points his readers in many directions,
suggesting hundreds of different spiritual practices: ways to make the
Sabbath meaningful, ways to interpret kashrut in an ecological
framework, new understandings of commandment, prayer, and social
justice. But he says, over and over, practice is the critical
ingredient. You have to try, experiment, discard what isn't working,
investigate what is. "The leap that Judaism asks us to make is not a
leap of faith, but a leap of action," he writes, adding, "Do you hunger
for spirituality? Take on some form of spiritual practice and you will
begin to satisfy that hunger."
Without a practice - without actually doing something, exploring the
territory instead of reading the map - we literally have no idea what
religious people are talking about. Books won't do it. Even "hungering
for spirituality" is a meaningless term if you don't know what
spirituality is - and yet, paradoxically, you can't know until you've
tried, pushed yourself, experimented and explored. (Based on a Hasidic
teaching, Schachter-Shalomi says you should try a practice for 40 days
before deciding it doesn't work for you.) A map is not territory, and
reading a menu is not the same as eating the meal.
"Jewish With Feeling" is an easy read, filled with Zalmanisms, which
combine Schachter-Shalomi's old world roots with his very up-to-date
technological life, complete with AOL screen names, Palm Pilot and
TiVo. "Underblessed reality is like empty calories," he writes. Or,
"Good prayer, like good sex, good exercise, good learning, good
conversation, needs to have a chance to build." And, Reb Zalman writes,
don't forget the "fore-pray."
It remains to be seen what the Zalman Legacy really will be. Perhaps
Reb Zalman will become a mere footnote - the leader of a small,
fringe sect of Jewish Renewal, another smart, iconoclastic spiritual
wanderer. But signs are emerging that he might be remembered as a
pioneer, building new bridges between spiritual and secular
communities. Maybe, like the late Rabbi Shlomo Carlebach, a fellow
Lubavitch emissary who went his own way, Schachter-Shalomi will have
his once-radical teachings filter into the Jewish mainstream.
Already, the wider mainstream Jewish community is beginning to warm to
the former outsider; it's notable that "Jewish With Feeling" carries
endorsements from several popular literary figures: Elie Wiesel, Rabbi
Harold Kushner and Rabbi Joseph Telushkin. Jewish meditation groups are
common, colorful P'nai Or prayer shawls are ubiquitous and spiritual
growth is, in many circles, accorded as much respect as growth in
intellectual, emotional and physical realms. Perhaps, like the radical
beat poet Allen Ginsberg, who in his later years became a respected
literary figure, Schachter-Shalomi, the onetime founder of the Aquarian
Minyan, will find acceptance in the very institutions he often seeks to
subvert, gaining an influence far larger than even his original dreams.
If that happens, I think it will owe less to how Reb Zalman speaks and
teaches than to how, as Ethics of the Fathers advises, he listens and
learns from everyone.
Jay Michaelson holds a Master of Arts degree in religious studies from
Hebrew University and has studied with Rabbi Zalman Schachter-Shalomi.
He is the creator of learnkabbalah.com.
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