By Perle Besserman
The pink bracelet: it graces the wrists of diverse celebrities - from Madonna to Britney Spears - who've switched over to the non secular perform of Kabbalah. yet what's Kabbalah and the way can girls use it on their very own lives? In a brand new Kabbalah for ladies, bestselling writer and instructor of Jewish mysticism and meditation, Perle Besserman, stocks a female method of spirituality. because the time of Moses, Jewish mysticism has been barred to girls, and Shekhinah, the female part of God, has been pressured underground. Now, many girls are adapting conventional mystical practices in radical new methods. Besserman is on the vanguard of this revolution. during this ebook she lines the background of female-centered worship and tells the tale of looking for her personal route to fact. Combining practices from the Kabbalah with meditation, Besserman walks readers via step by step rituals to discover their very own own reference to the divine.
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Extra resources for A New Kabbalah for Women
7 The triumphant Marduk emerges from his battle with the goddess as an omnipotent deity with ﬁfty sacred names. The people worship him by building elaborate temples symbolizing the nexus between heaven and earth. Social institutions like kingship and caste emerge from his divine will, and earthly existence corre- ANCIENT BEGINNINGS 39 sponds to heavenly existence. Human beings participate in the divine life as descendants of the ﬁrst man created from the earth by the Elohim, lesser manifestations of the all-powerful Marduk.
I have always been amused by the mental acrobatics required to imagine a male God giving birth and mothering. 7 Women searching for a nonpatriarchal form of Jewish meditation won’t ﬁnd it by visualizing themselves as long-suffering mothers idealized by men. Kabbalistic renderings of the Shekhinah may be rooted in patriarchal biblical imagery and rituals, and the male-centered Hebrew language itself, but this does not mean that they cannot be used in meditation that focuses less on religious orthodoxy and more on images that reﬂect our own experience and cultural context.
The Introduction provides the reader with my background and personal history as a spiritual seeker and evolving feminist. Comprised of three chapters, part one traces the origins of the Shekhinah. Chapter one is devoted to a discussion of the ancient historical and cultural contexts and Near Eastern roots of the Hebrew Goddess. E. Chapter three outlines the stages and changing forms of Jewish meditation from the ﬁrst centuries of the Common Era to the present. In part two, I present my twenty-ﬁrst century Shekhinah versions of the traditional male-centered forms of Jewish meditation outlined in chapter three.