Kabbalah
and Education A Kabbalistic Approach to Spiritual Growth |
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Kabbalah and Jewish Meditation |
Part
24 Inspiration
and integration parallel the two ideas which are juxtaposed inside the
Hebrew word for "wisdom"--chochmah. When split in half, chochmah
produces two words: chech, meaning
"taste/palate" and mah, meaning "what." Based on this
linguistic fact, wisdom is defined in Kabbalah as "the ability to taste what
is." Wisdom
thus defined implies a sensitivity to the aspect of God which precedes and
transcends creation--that which Kabbalah calls Ayin Ha'Amiti, or "True
Nothingness," because it exists beyond words or concepts of any kind. No
quality can be ascribed to it, and nothing affirmative can be said about it.
Only that it is not this and not that. Wisdom is a sensitivity to this
hidden source of all things. Since an educator's goal is to cultivate
wisdom, this linguistic correspondence is significant. Taste of Wisdom The
12th century grammarian, Rabbi David Kimhi (better known as the Radak)
actually identifies the root of chech, or "taste/palate" as chinuch
(having eliminated the
consonant nun which is one of seven "weak" letters that
typically disappear as the root goes through its conjugations and
grammatical forms).
Based on this identity of root stems, a definition of chinuch should
convey some notion of tasting or eating. For example, education is
like introducing the student to new foods, for the educator is actually
sensitizing his students' spiritual and intellectual palate to new
dimensions of reality. The educator awakens the latent tastes or
propensities in his students and brings them into conscious awareness where
they can be developed and refined. When
King David uses this idea in the Psalms--"taste
and see that God is good"--he is describing an awareness below the threshold
of visual perception which precedes and actually induces the experience of
sight. This idea of "tasting" is best discussed in a framework that identifies the inner and outer sensitivities of each of the five senses:
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