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Product details
File Size: 1010 KB
Print Length: 160 pages
Publisher: Jewish Lights; 1 edition (January 13, 2012)
Publication Date: January 13, 2012
Sold by: Amazon Digital Services LLC
Language: English
ASIN: B01HT6DWDY
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I do not belong t any relgion but am a very spiritual person on her journey on ths earth. I enjoy reading books of different faiths to assist with growing my faith and living a life that has a firm foundation on what is important to do to bring love, joy, peace, gentleness, kindness, goodness, faithfulness, and self control so I can be a good examle to others on how to live and grown a happy, puposeful life. Prayer is very powerful and this book has a strong focus on how to approach our Creator, God, whatever name one chooses to use.
Words that are so simple, yet so profound: this illuminated text collected by Reb Green is often used as a simple yet direct means to prayer. A collection to carry with you and treasure.
Let me just say that if your reading this then buy this book now... fate has brought you here. Read this book over and over and be enriched and renewed angain and again---connected to the ONE source of ALL.
The present (2012) Jewish Lights edition of "Your Word is Fire: The Hasidic Masters on Contemplative Prayer," is about twenty pages longer than earlier forms, due to an expanded Introduction. It was originally published in "The Spiritual Masters" series from the Paulist Press in 1977; that edition would be the subject of the earlier-dated reviews on this product page.My copy of the Paulist Press edition is an undated mass-market size paperback, with a lovely cover incorporating a nineteenth-century Central European Mizrach ("East"), used to mark the direction of prayer (facing Jerusalem), with designs made up of tiny Hebrew texts -- much of it, alas, too small to read in the reproduction, even when magnified.... (The use of a Mizrach was a traditional European Jewish practice, not associated specifically with the Hasidic / Chasidic Movement.)The short book (under 120 pages of texts) provides an interesting approach to a mystical, "charismatic," and popular strain in Jewish life, whose adherents are known, in a bold self-characterization, as the "Pious Ones." (They labelled their more traditionally-minded, and rigorously scholastic, critics as "Misnagdim," "Oppositionists," as though their opponents were the ones tampering with accepted theory and practice.)This is not the only movement in Jewish history known as "Hasidim," but it is the one usually meant when the term is used without further explanation. (Two other major groups are the "Chasideans," contemporaries of the Maccabees, and the "Hasidei Ashkenaz," or "European Pietists," an elite movement in the twelfth-century Rhineland and Central Europe.)The Hasidic Movement emerged in the eighteenth century in Eastern Europe, and within a couple of generations had developed different branches, with distinctive ideas and practices, looking back to several influential teachers. According to the editors, their collection of statements regarding prayers and prayer practice consciously excluded several such inner-Hasidic divisions, specifically the Lubavitch (ChaBaD) and Bratslav movements. As a result, the selection is representative primarily of the earliest generations of Hasidism, namely the founder, known as the Ba'al Shem Tov ("Master of the Good Name"), the Maggid (preacher) Dov Baer of Miedzyrzec, "and their immediate disciples" through the later eighteenth century. (Yes, the literature is littered with variously-spelled Eastern European place-names, some of which have changed several times as borders were redrawn.)This self-imposed limitation on source documents makes good literary sense, albeit at the sacrifice of a fuller representation of the range of Hasidic thought. It also happens to correspond more closely to the somewhat romantic notion of Hasidic spirituality promulgated by, among others, Martin Buber, as against the more rigorous analyses of Hasidic thought and practice offered by Gershom Scholem (the leading historian of Jewish Mysticism in the Twentieth Century) and his followers. An implied endorsement of Buber's somewhat narrow view of "authentic" Hasidism should not be attributed to Green and Holtz, however. In fact, two of the three citations of secondary literature in their endnotes to the readings are to a (relatively) non-technical article by Scholem himself. ("Devekut, or Communion with God," in the volume "The Messianic Idea in Judaism, and Other Essays on Jewish Spriituality" (1971), where it is followed by Scholem's view of "Martin Buber's Interpretation of Hasidism."One of my (several) minor objections to the volume is the use of endnotes for the sources; I would have preferred them at ends of the quoted passages, instead of having to flip back and forth. Particularly because the notes are keyed only by page numbers -- the readings have no separate titles. Most of the notes are simply bibliographic (identifying the source of a passage), but a good percentage are explanatory, or acknowledge editorial re-arrangements of the text. The latter practice is understandable; in all too many cases, the writings were originally oral presentations mainly in Yiddish (the German-based vernacular of Eastern European Jews), taken down by followers, and published in Hebrew translation. The combination of sometimes repetitive oral style, and confused or conflated transmission, from time to time produces a muddle from which the original message must be extricated.
Your Word is Fire: The Hasidic Masters on Contemplative Prayer, edited and translated by Arthur Green and Barry W. Holtz, present short passages from Hasidic masters and their books.The main thrust of this slim volume is for use: this is not an academic book, but to be employed during moments of prayer of mediation. As the authors explain in the introduction:"The mystical ecstasy of the Hasidism flow from the rediscovery that God is present in all of human life. All things and all moments are vessels that contain his presence."This book fits nicely with Rabbi Arthur Green's long career of taking Hasidic elements of worship, and fitting them into contemporary Jewish needs. For Green, this concerns God's radical immanence in the world.The passages in this book are a compendium of such expressions of God, and are meant to facilitate such a view.
This is a wonderful, wonderful reader in Hasidic perspectives on prayer. The book blossoms with deep insights into the spiritual dynamic between God and humans. Please consider the following:"A father has a young child whom he greatly loves. Even though the child has hardly learned to speak, his father takes pleasure in listening to his words." (p. 102)There is something both bold and humbling about and such a perspective on prayer. God is not only King, but Father as well. The Infinite One is both large and small, far and near.Many of the different dynamics of prayer are explored in this work, each in its own section, and everything is referenced at the end of the book. The book opens with an academic essay that provides a good context for the Hasidic exploration of the vast sea of prayer, the experience of union with the Divine Presence (p. 80). As with most readers, any background knowledge of Hasidism is helpful, but at the same time not necessary to have in order to be touched by the wisdom of these mystics.I think, though, that this book needs to be approached as an open door to the myster of prayer. Rather than just being read, it should be tested: to approach God as a child who is unable to speak is a humbling thing. To persist, nonetheless, and draw close to God as God draws us and pulls us close is to experience God's love. The reader of this book will have some far reaching light as s/he travels and progresses down the path of such prayer.
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