This site is dedicated to the memory of Dr. Alan William Smolowe who gave birth to the creation of this database.
Salomon ibn Gabirol, aka Solomon ben Judah or Avicebron
Pour out thy heart to the Rock, Pour out thy inmost soul To the stronghold naught can shock, As the mornings and evenings roll. To Him who around and before Is, whether thou rest or roam, To Him let thy thoughts upsoar, Be thou on the road or at home. Thus tested by praise and belief, Thou favour divine shalt gain, He will turn His ear to thy grief, He will bend His eye on thy pain. Behold, He will pay thy reward, Thou shalt share the abode of the blest, For the day thou return to the Lord, He will draw thee close to His breast.
Salomon ibn Gabirol, aka Solomon ben Judah or Avicebron
My breast I am smiting, My own sins indicting. How then canst Thou draw me To strife and thus awe me, And bring Me to judgment? My branch hangeth ailing, My eyelid is failing, My aims to derision Are turned by the vision Of Thee bringing judgment. The creditor calleth, The dread decree falleth, The awful day breaking God’s creatures sets quaking In fear of His judgment. Through Thy attributes preaching, Almighty, and teaching, O weigh aberration In the scale of salvation, Nor bring us to judgment. In Thy merciful fashion Award us compassion, That man who but dust is May handle with justice The haters of judgment. Like a vapour evanished, Man is melted and banished, His birth is coëval With a harvest of evil, ’Tis Thou must bring judgment. We await—O behold us— Thy love to enfold us. Did Thy warning not hasten Our impulse to chasten? For the Lord loveth judgment.
Art | Beauty | Compassion | Cunning | Death | Deeds | Destroy | God | Joy | Kindness | Light | Little | Lord | Lying | Meditation | Men | Nations | Peace | Prayer | Prison | Rebuke | Salvation | Sin | Tears | Thought | Truth | Will | Deeds | Art | Beauty | God | Thought |
Salomon ibn Gabirol, aka Solomon ben Judah or Avicebron
O my God, If my iniquity is too great to be borne, What wilt Thou do for Thy great name’s sake? And if I do not wait on Thy mercies, Who will have pity on me but Thee? Therefore though Thou shouldst slay me, yet will I trust in Thee. For if Thou shouldst pursue my iniquity, I will flee from Thee to Thyself, And I will shelter myself from Thy wrath in Thy shadow, And to the skirts of Thy mercies I will lay hold until Thou hast had mercy on me, And I will not let Thee go till Thou hast blessed me. Remember, I pray Thee, that of slime Thou hast made me, And by all these hardships tried me, Therefore visit me not according to my wanton dealings, Nor feed me on the fruit of my deeds, But prolong Thy patience, nor bring near my day, Until I shall have prepared provision for returning to my eternal home, Nor rage against me to send me hastily from the earth, With my sins bound up in the kneading-trough on my shoulder. And when Thou placest my sins in the balance Place Thou in the other scale my sorrows, And while recalling my depravity and frowardness, Remember my affliction and my harrying, And place these against the others. And remember, I pray Thee, O my God, That Thou hast driven me rolling and wandering like Cain, And in the furnace of exile hast tried me, And from the mass of my wickedness refined me, And I know ’tis for my good Thou hast proved me, And in faithfulness afflicted me, And that it is to profit me at my latter end That Thou hast brought me through this testing by troubles. Therefore, O God, let Thy mercies be moved toward me, And do not exhaust Thy wrath upon me, Nor reward me according to my works, But cry to the Destroying Angel: Enough! For what height or advantage have I attained That Thou shouldst pursue me for my iniquity, And shouldst post a watch over me, And trap me like an antelope in a snare? Is not the bulk of my days past and vanished? Shall the rest consume in their iniquity? And if I am here to-day before Thee, "To-morrow Thine eyes are upon me and I am not." "And now wherefore should I die And this Thy great fire devour me?" O my God, turn Thine eyes favourably upon me For the remainder of my brief days, Pursue not their escaping survivors, Nor let the remnant of the crops that the hail hath spared Be finished off by the locust for my sins. For am I not the creation of Thy hands, And what shall it avail Thee That the worm shall take me for its meal And feed on the product of Thy hands?
Anger | Birth | Childhood | Corruption | Day | Death | Gall | Glory | God | Good | Life | Life | Lord | Lust | Man | Pain | Power | Rule | Sorrow | Spirit | Time | War | Will | Work | World | Youth | Youth | God |
In the Talmud (some 1800 years ago) it is said that the holy men of old would sit for an hour before prayer. We don’t have an exact idea of what they were doing, but it was probably a kind of contemplative practice. In the Prophets, Elijah says God doesn’t appear in a thundering storm cloud but in a still, small voice. The primary unpronounced name of God in Hebrew is made up of vowel letters that are sounds of the breath itself. The name denotes Being itself. The very rejection of idol worship is akin to liberation from attachment. Hasidism was a popularization of Jewish mysticism or kabbalah. It originated in eastern Europe in the 18th century and drew on a long and complex history of Jewish meditative literature and practice. Hasidism emphasized practicing with intentionality. It taught a notion of dissolution of ego, expanding consciousness, through ecstatic practices but also through contemplative practices. We are not Hasidim, but we are inspired by their teachings. I work with a colleague, Rabbi Jonathan Slater, who teaches a weekly course unpacking Hasidism as a mindfulness practice. Was what we think of as mindfulness meditation exactly what they were doing? Probably not. We integrate other contemporary influences into our worldview such as pluralism, egalitarianism, feminism. But we are in their lineage. The Zohar, the classic mystical text, says that there is no place devoid of God’s presence. The Hasidim say: the whole world is filled with glory. If one is able to come to awareness, one is able to realize one is in God’s presence.
Attention | Desire | Meditation | Mind | Mindfulness | Sense | Teach | Time | Think |
God created one human being, who was male and female. That means ultimately all of us are interconnected. That there is one God means we are all connected. Individual well-being depends on the greater well-being of everyone. There is no separation. This is a call for inclusion. Jews see it as including the weaker, the marginal, the orphans, the stranger. We were slaves in Egypt. Our task is not to replicate Egyptian power. We are free so we can operate differently, and not replicate slavery. Judaism is a complex, ongoing civilization, in which there is more than one view. Judaism is a religion of interpretation. We believe interpretation is part of the unfolding of creation and Divine creativity. Our interpretive tradition draws a connection between spirituality and social justice.
God | History | Literature | Meditation | Men | Mindfulness | Mystical | Mysticism | Work | World | Worship | God | Old | Think |
The kinds of spiritual practices we can undertake are limitless. However, ultimately the form is less important than these factors: the commitment to practice, the ability to keep returning to the intention, the attitude one brings to the uncontrollable and the ability to transfer the benefits of the practice into how we live our lives, how we relate to ourselves and others, how free we become to embody the values and ideals we embrace in our minds, how we deal with temptations of all sorts. In other words we practice to live with the wisdom and compassion, which we already possess. We practice to actualize the pure soul, which God has planted with us.
Ability | Action | Anxiety | Anxiety | Attention | Body | Change | Character | Consciousness | Consequences | Desire | Focus | Forgetfulness | Generosity | Habit | Intention | Language | Meditation | Mind | Nature | Object | Order | Pain | Power | Practice | Prayer | Promise | Reality | Sabbath | Speech | Taste | Temptation | Time | Training | Unconsciousness | Torah | Temptation |
I was drivin' my two-mule waggin, With a lot o' truck for sale, Towards Macon, to git some baggin' (Which my cotton was ready to bale), And I come to a place on the side o' the pike Whar a peert little winter branch jest had throw'd The sand in a kind of a sand-bar like, And I seed, a leetle ways up the road, A man squattin' down, like a big bull-toad, On the ground, a-figgerin' thar in the sand With his finger, and motionin' with his hand, And he looked like Ellick Garry. And as I driv up, I heerd him bleat To hisself, like a lamb: "Hauh? nine from eight Leaves nuthin' -- and none to carry?" And Ellick's bull-cart was standin' A cross-wise of the way, And the little bull was a-expandin', Hisself on a wisp of hay. But Ellick he sat with his head bent down, A-studyin' and musin' powerfully, And his forrud was creased with a turrible frown, And he was a-wurken' appearently A 'rethmetic sum that wouldn't gee, Fur he kep' on figgerin' away in the sand With his finger, and motionin' with his hand, And I seed it WAS Ellick Garry. And agin I heard him softly bleat To hisself, like a lamb: "Hauh? nine from eight Leaves nuthin' -- and none to carry!" I woa'd my mules mighty easy (Ellick's back was towards the road And the wind hit was sorter breezy) And I got down off'n my load, And I crep' up close to Ellick's back, And I heerd him a-talkin' softly, thus: "Them figgers is got me under the hack. I caint see how to git out'n the muss, Except to jest nat'ally fail and bus'! My crap-leen calls for nine hundred and more. My counts o' sales is eight hundred and four, Of cotton for Ellick Garry. Thar's eight, ought, four, jest like on a slate: Here's nine and two oughts -- Hauh? nine from eight Leaves nuthin' -- and none to carry. "Them crap-leens, oh, them crap-leens! I giv one to Pardman and Sharks. Hit gobbled me up like snap-beans In a patch full o' old fiel'-larks. But I thought I could fool the crap-leen nice, And I hauled my cotton to Jammel and Cones. But shuh! 'fore I even had settled my price They tuck affidavy without no bones And levelled upon me fur all ther loans To the 'mount of sum nine hundred dollars or more, And sold me out clean for eight hundred and four, As sure as I'm Ellick Garry! And thar it is down all squar and straight, But I can't make it gee, fur nine from eight Leaves nuthin' -- and none to carry." Then I says "Hello, here, Garry! However you star' and frown Thare's somethin' fur YOU to carry, Fur you've worked it upside down!" Then he riz and walked to his little bull-cart, And made like he neither had seen nor heerd Nor knowed that I knowed of his raskilly part, And he tried to look as if HE wa'nt feared, And gathered his lines like he never keered, And he driv down the road 'bout a quarter or so, And then looked around, and I hollered "Hello, Look here, Mister Ellick Garry! You may git up soon and lie down late, But you'll always find that nine from eight Leaves nuthin' -- and none to carry.
Rufus Jones, fully Rufus Matthew Jones
We are no more bankrupt in our capacity for finding God than in our capacity for finding harmony, or beauty, or moral goodness, or truth. We shall not find all there is of any of these values, but all we do is find is real, and is good to live by. So also with our findings of God, they do not exhaust His being. They do not carry us to the full height of all that He is. But what we have proves to be solid building material for life-purposes, and every spiritual gain that is achieved makes the next one more possible and more sure.
Rumi, fully Jalāl ad-Dīn Muḥammad Rumi NULL
Hungry, you're a dog, angry and bad-natured. having eaten your fill, you become a carcass; you lie down like a wall, senseless. At one time a dog, at another time a carcass, how will you run with lions, or follow the saints?
Pain |
Rumi, fully Jalāl ad-Dīn Muḥammad Rumi NULL
Where there is ruin, there is hope for a treasure.
Rumi, fully Jalāl ad-Dīn Muḥammad Rumi NULL
You go from village to village on your horse asking everyone, ‘Has anyone seen my horse?’
Pain |
You know why there's a Second Amendment? In case the government fails to follow the first one.
The essence of prayer does not consist in asking God for something but in opening our hearts to God, in speaking with Him, and living with Him in perpetual communion. Prayer is continual abandonment to God. Prayer does not mean asking God for all kinds of things we want; it is rather the desire for God Himself, the only Giver of Life, Prayer is not asking, but union with God. Prayer is not a painful effort to gain from God help in the varying needs of our lives. Prayer is the desire to possess God Himself, the Source of all life. The true spirit of prayer does not consist in asking for blessings, but in receiving Him who is the giver of all blessings, and in living a life of fellowship with Him.
Pain | Righteousness | Time | Will | Woe |