Book of Life

A look at the Jewish way of life examines such topics as prayer, meditation, festivals, Sabbath laws and practices, work ethics, and how to keep kosher.

DAWNING

Only that day dawns to which we are awake.
–Thoreau


We begin with the act of waking up. The Shulhan Arukh, the classic code of Jewish law, urges us to arise at dawn, at the moment of transition from night to day. Sunrise is a clear reminder that this is a moment of transition, a moment repeated every day and yet never exactly the same. Though we have substituted the face of the clock for the face of the sun, we can still rise to greet the dawn of our new day whenever we actually get up. It is a moment of transition from sleep to awareness; a moment to orient ourselves for a new day. For humans, the new day means life and consciousness. By opening our eyes each morning, we become awake to the world and to our being.


Getting Up on the Right Spiritual Side of the Bed

Even as we struggle to awaken and shake off the vestiges of sleep, we begin to engage the new day. Our mind goes to our "to list for the day while we engage in the mundane tasks of getting ready. As we shower, dress, make coffee, and prepare lunch, our mind is trying to focus on the many things we need to do at work, the errands we need to accomplish, and the problems and challenges ahead. Nevertheless, we can orient our day and thus have an impact on its quality by taking a brief moment for reflection. We can create a spiritual "to do" list. To whom do we want to be sure to express love, caring, warmth, friendship, or just appreciation on this day? How can we be slightly more conscious in our behavior toward others? To what spiritual place can we be a little closer at the end of this day? This spiritual reckoning requires just a moment–as we wash our hands or take a shower, as we put all the things we need for the day in our briefcase. Find a moment that seems right for you and create a daily ritual. What follows are a number of suggested rituals for awakening to the day, some traditional and some contemporary. They are suggestions for practice. You may use these to create your own ritual or liturgy, or you may simply set aside time for silent reflection and meditation. Make your own choices but understand that how you start the day can make a difference.


To renew your faith in the morning, do not involve yourself in any worldly activity or speech when you get out of bed; just go to the bathroom, wash, then meditate, thinking of the Creator of the world with full concentration–that God is One, Single, and Unique.

Look through your window at the sky and the earth and recall the verse "Lift up your eyes on high and see–who created all this?" (Isa. 40:26), and think that God created it all out of absolute nothing- ness. And think, "How many are Your works, O Lord, with wisdom have You made them all; the earth is full of Your creations" (Psalm 104:24). Think of how great God's works are, in the creation of the heaven and the earth and all that is in them–inanimate and animate–plants, animals, humans, creatures great and wonderful. "God created the ocean and all that is in it, the awesome whales, God formed the mountains and created winds and fire" (Kitzur Shnei Luhot ha-Brit).


Modeh ani–An awakening ritual Upon waking up, say: Modeh ani lefanekha melekh hai ve-kayam she-hehezarta bi nishmati be-hemlah, rabbah emunatekha. "I give thanks to You, Source of life and existence, that you have once again placed my soul within me, great is your faith (in me)."

Alternatively: "As the sun rises to reawaken the world, let wonder and possibility be the blessing of my life this day renewed."

The modeh ani prayer reflects a belief that God renews creation daily. We too are seen as a beriah hadashah, "a new creation." There is a traditional belief that the soul leaves the body during sleep and "checks in with the home office" up in heaven. This prayer is, then, an expression of gratitude to God for literally returning our soul to us each morning. Traditionally, too, sleep was seen as analogous to death and therefore we are thankful to awaken alive for a new day.


The Hasidic master, the Apter Rebbe, when asked why he had not begun the morning service even though it was already noon, replied: "I woke up this morning and began to praise God, saying, 'I offer my thanks before You [the modeh ani]; but immediately I began to wonder: Who am I? And who is the You before Whom I am I? I'm still pondering this, and haven't been able to go onward.' " [Jewish Spiritual Practices, p. 78]

Washing the hands Water is a symbol of life, because it nourishes all living things. It is also a symbol of birth, as it reminds us of the fluids that accompany birth. It is used as a means of symbolic cleansing in a variety of settings. It is a traditional Jewish practice to wash our hands upon awakening by first taking a cup of water in one hand and pouring it over the other hand, then switching hands and repeating the process. (Some people do this three times for each hand.) Ritually anointing our hands is a symbol of the renewal of creation as well as a spiritual cleans- ing in preparation for the work of the new day.

In addition to the traditional prayer, we may add a kavanah, a word or concept, a poem or meditation, or even a chant, to "direct" our attention to the extraordinary holiness of an ordinary moment. The word kavanah has the inner meaning of "direction" or "intention," but a better translation for English speakers is "a focus."


KAVANAH

Water flows over these hands
May I use them skillfully as I construct and shape this day
[based on a prayer by Thich Nhat Hanh]

Or:

Ve-yehi noam Adonai eloheinu aleinu, u-ma'aseh yadainu konenah aleinu, u-ma'aseh yadainu konenaihu.

"May the favor of Adonai our God be upon us, let the work of our hands prosper, O prosper the work of our hands!" [Psalm 90:17]

While slowly drying your hands, recite the berakhah/blessing:

Barukh attah Adonai eloheinu melekh ha-olam asher kidshanu be-mitzvotav ve-tzivanu al netilat yadayim.

"Praised are You, Eternal One, our God, source of the universe who has made us holy through the commandments and commanded us concerning the washing of hands."

Washing the face and mouth A person should wash her face, her hands, and her feet every day for the sake of her Maker, as is said, "Adonai has made everything for God's own purpose" (Prov. 16:4). [Talmud, Berakhot 50b]

In addition to the hands, some wash the face upon arising, and the Mishneh Berurah, a commentary on the Shulhan Arukh, says that just as we anoint our hands we should also rinse our mouths. For most of us, the mouth is the most significant vehicle in our interaction with others in the world. Rinsing the mouth, in this case, is not intended to cleanse it, but to purify it symbolically in preparation for the words we will vocalize during the day. (Some Jews, therefore, observe the custom of being silent before they wash in the morning.)


KAVANAH

May I see the image of the Holy One reflected in this face and in the faces of all those whose eyes will reflect mine this day.
May the words of my mouth be pleasing to all who have listening ears.
May I take care of this body, Your creation, and a vessel for the holy.


Although this anointing of the hands, face, and mouth is only symbolic, you might choose to use the above kavanot or "focusings" during your morning shower.

Attitudes toward the body The body is the soul's house. Shouldn't we therefore...