Talking To God: A Jewish Guide To Prayer

Talking to God is a very personal, spiritual, and often private experience. In the Jewish faith, there are several ways to communicate with God. One way is through prayer, which is considered a formal way to talk to God and is rooted in religion. However, prayer can be performed in a way that feels natural to the individual. Another way is through writing, which can be done by purchasing a notebook and writing to God as if having a conversation with a friend. Additionally, some Jewish people practice the Hasidic prayer of hitbodedut, which involves talking to God freely and openly in one's native tongue to build intimacy.

Talking to God through prayer

Prayer is a way to communicate with God and build a relationship with Him. In the Jewish faith, there is a specific prayer practice called hitbodedut, which means "seclusion" in Hebrew. This practice involves talking to God freely and openly in one's native tongue, which helps to build intimacy over time. According to Rabbi David Jaffe, "Speaking openly and honestly with God every day builds closeness."

• Determine how you see God: This will influence how you view and talk to God. Do you see God as a fatherly or motherly figure, a teacher, a close friend, or an abstract spiritual guide?
• Establish a relationship: Recognize that God wants to hear from you and share your joys, pains, and thoughts. Reading spiritual literature or religious texts, such as the Torah, can help you understand how much God cares.
• Talk to God as you would a close friend: Share your daily troubles, thoughts, hopes, and dreams with God. You can also express your gratitude for His gifts, such as a beautiful day.
• Pay attention to possible feedback: God may not respond audibly, but He can respond through inspiration, intuition, scripture, or situations that relate to what you've been talking to Him about.
• Set aside time for prayer: While you can pray at any time and place, it can be helpful to set aside specific times for prayer when you are unlikely to be disturbed. Common times for prayer include before meals or bed, after waking up, during stressful times, or during solo activities.
• Prepare for prayer: Take a few minutes to prepare yourself and the space for communicating with God. This may include reading applicable verses from a religious text, lighting candles, meditating, or chanting.
• Pray with others: Praying with a group of like-minded individuals can be a powerful experience and can help you learn new traditions and rituals. Look for a local worship center or search online for people who share your beliefs.
• Write to God: If you feel uncomfortable talking out loud or find it difficult to concentrate, try writing to God in a notebook or journal. Write freely and from the heart, expressing your thoughts, concerns, questions, goals, or things you're thankful for.

God's omnipresence

Judaism has a unique way of connecting with God. The Hasidic prayer practice of hitbodedut, which involves talking to God freely in one's native tongue, helps build intimacy over time. This practice, which means "seclusion", is associated with the great Hasidic master Rabbi Nachman of Breslov, who urged his followers to set aside time every day to talk openly with God.

The concept of God's omnipresence is a significant aspect of Judaism. God is infinite regarding space and is not limited by it. He is bigger than the universe and simultaneously "Immanuel", or "God with us". The idea of omnipresence suggests that God is everywhere, close to everything, and next to everyone. This belief is supported by various biblical passages, such as Psalm 139:7-10, where King David asks, "Where can I go from Your Spirit? Or where can I flee from Your presence?".

The understanding of God's omnipresence extends beyond physical space. God is present in all times, from the beginning to the end, unaffected by the succession of changes that define our perception of time. This concept is reflected in God being referred to as the "Eternal 'I Am'".

The awareness of God's omnipresence can be a source of comfort and a reminder of His nearness, ready to save and help. It also serves as a warning to the wicked, as there is no creature hidden from His sight. Additionally, the omnipresence of God should inspire better behaviour and encourage meditation on His presence.

In summary, the belief in God's omnipresence in Judaism is a fundamental aspect of their faith, recognising that God is infinite in space and time, intimately involved in creation, and ever-present with His people.

God's transcendence and immanence

The concept of God's transcendence and immanence is a complex and multifaceted topic in Jewish thought, and it is closely tied to the question of how one can talk to God in the Jewish faith. On the one hand, the idea of God's transcendence emphasizes God's utter otherness, independence from the universe, and existence beyond human perception. This view of God is rooted in Judaism's prohibition against idols, highlighting that God cannot be represented physically and is wholly alien. On the other hand, God's immanence refers to God's presence within the universe and within us, depicting a God who is actively involved in human affairs and the workings of the universe.

The tension between transcendence and immanence has been a subject of debate among Jewish philosophers and theologians. Some, like the Rambam, emphasize God's transcendence, interpreting biblical imagery of divine personhood metaphorically. Others, like Rav Yehuda Halevi, lean towards immanence, asserting that God directly revealed Himself to all of Israel at Mount Sinai. The Kabbalistic tradition offers a hierarchical understanding, with God's essence being ineffable but relating to the world through Sefirot, allowing for a robust immanence.

The Hasidic prayer practice of hitbodedut provides a way to navigate this tension. Hitbodedut, which means "seclusion", encourages individuals to talk to God freely and openly in their native tongue. This practice, attributed to Rabbi Nachman of Breslov, helps build intimacy with God and can be done anywhere and at any time. By speaking honestly and vulnerably, one can develop a closer relationship with God, regardless of their current connection. This approach to prayer treats God as both transcendent and immanent—acknowledging God's otherness while also recognizing God's presence within and accessibility to human beings.

The Jewish understanding of God's transcendence and immanence is nuanced and multifaceted, reflecting the complexity of the divine-human relationship. By embracing both concepts, Jews can cultivate a vibrant religious life, marked by prayer and practice, while also acknowledging the limitations of human understanding. Ultimately, the tension between transcendence and immanence points to the vastness and mystery of God, inviting Jews to continually explore and deepen their relationship with the divine.

God's incorporeality

The Torah, for example, states, "You have not seen any image" (Deuteronomy 4:15), indicating that God cannot be conceived as having any form. The Prophets, such as Isaiah, further emphasise this idea by asking, "Who is comparable to the Almighty...?" (Isaiah 40:18-25). If God had a physical body, he could be compared to other physical bodies.

The concept of God's incorporeality is also found in Rabbinic literature. The Rambam, for instance, considered incorporeality as his third principle of faith, stating that God is neither a body nor a force within a body. The Rambam's conception of incorporeality goes beyond the notion of physicality, asserting that God is not made of matter or energy. This belief ensures that God, as the Creator, is not constrained by the laws of nature that govern the physical world.

Additionally, the Sages repudiated any notion of cohesion or separation regarding God, stating, "Above there is no sitting, standing, division, or 'cohesion'" (based on Isaiah 11:14). They understood corporeal terms used in the Scriptures to describe God, such as walking, standing, or speaking, as metaphorical. This interpretation is reflected in the statement, "The Torah speaks in the language of man."

The belief in God's incorporeality has significant implications for Jewish theology and practice. It emphasises that God is not limited by space or time and cannot be escaped or avoided. This understanding of God's omnipresence and omniscience reinforces the importance of correct behaviour and adherence to the Torah.

While the concept of God's incorporeality is generally accepted in Judaism, there have been differing views throughout history. Some Sages of the Talmud and Rishonim (medieval rabbinic scholars) are believed to have held the view that God is corporeal or can assume corporeal form. However, the majority of classical Jewish sources, including the Rambam and the Raavad, strongly affirm the belief in God's incorporeality.

God's genderlessness

In Judaism, God is often referred to with masculine pronouns and imagery in the Tanakh, and Jewish texts such as the Siddur (prayer book) and the Bible. However, traditional Jewish philosophy and rabbinic commentators maintain that God is beyond all attributes, including gender. This is reflected in the Hasidic prayer practice of hitbodedut, where individuals are encouraged to talk to God freely and intimately in their native tongue, without the constraints of formalised prayer.

While Jewish aggadic literature and Jewish mysticism sometimes treat God as gendered, many modern Jewish thinkers view God as outside the gender binary or as transcending gender altogether. Baruch Spinoza, for example, envisioned God as a presence that encompassed the entire universe, a view known as panentheism. Other notable figures who viewed God as transcending gender include Hermann Cohen, Martin Buber, Mordecai Kaplan, and Zalman Schachter-Shalomi.

Feminist interpretations of Judaism often retain the traditional view that God is without sex but experiment with feminine language and symbolism. Rabbi Jill Hammer, for instance, created a relatable deity in the form of a Goddess, described as "nondual, panentheist, and earthbound". Similarly, Julia Watts-Belser conceptualises a "trans God/dess… characterised by fluidity, a shifting nature that refuses to resolve itself into a single manifestation or gender expression".

These diverse perspectives on God's gender in Judaism reflect a rich tapestry of theological thought and interpretation, demonstrating the complexity and depth of Jewish spiritual traditions.

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