The biblical account of the creation of the universe seems mysterious. Using the relationship between cause and effect, G-D is the ultimate cause, creating the entire universe from nothingness. No black holes, no big explosion, just  nothingness.

In  the biblical narrative of creation there was no physical work, chemical interaction or any kind of building blocks for the universe. G-D  created the entire universe simply by commanding it to happen.   

However, the only thing that was created differently in the entire universe, were human beings.  G-D actually physically sculpted  the shape of a human from the dirt of planet Earth and when he was satisfied with his prototype, he then blew his Godly living spirit into him. Therefore, the phrase “In the Image of G-D”  does not refer to the physical shape of Adam, since G-D has no physical image. It actually refers to G-D’s spirit which was blown into him.

Evidently, Adam and Eve were perfect human beings in every way. However, after the fruit of the tree of knowledge fiasco, when Adam and Eve ate from the forbidden fruit of knowledge, they suddenly had enhanced intelligence and sophistication way beyond their original creation. This became imparted to all the generations that followed.

But with all those smarts, Adam and Eve also acquired some bad tendencies and emotions which made them less than perfect. As a result, Adam and all generations that followed became  creatures with the spirit of G-D inside but also imperfect. 

Jewish tradition says that there is a constant daily conflict between godliness and negative feelings and emotions as we go about our modern daily lives.

Later on, as the biblical events folded, starting with Cain murdering his own brother, Abel, the biblical narrative talks about generations of mankind with negative tendencies and even cruelties. This is a time when the spirit of G-D has begun to fade. G-D then realizes that something has to be done to try to control human flaws to save mankind  from itself.    

In the Book of  Exodus, G-D designates the Israelites, the descendants  of Abraham, Isaac  and Jacob, the great G-D believers as the guardians of G-D’s spirit among people. This  was done to prevent the spirit of G-D from  completely fading from the hearts  and minds of humanity.  

That means that we, the Jewish people, are  entrusted with preserving the divine spirit of G-D, among people, to make the world a better place by shining G-D’s light among mankind.

We all know it as “repairing the world,” Tikun Olam through acts of kindness and good deeds. 

In order to make our world a better place, our soul yearns to be in constant contact with its creator for strength and encouragement, like a  lamb constantly searching for his mom.

The Rambam, Maimonides, explains  that we pray to our creator, so that our soul reunites  with its creator in order to draw strength and holiness. 

The Chasidic philosophy, while not taking away the importance of actual praying, stresses the value of meditating as a way to help bring the soul close to its creator.  Meditating is awakening the inner feelings of closeness  to G-D and a sense of  holiness. 

We become better human beings, performing acts of kindness and pursuing justice. This is the essence  of Tikun Olam, making the world a better place.  In turn, this  makes our world a better place for all. We repair the world  through our prayers and deeds.

Prayers do not need to be perfect, not in text, not in hymns. It is the intention, or "kavana" in our meditative state that elevates our soul  close to our Creator. Judaism maintains that  such a meditative state makes our prayers  rise to heaven and opens the gates of heaven. 

The following  is a Chasidic  story  that demonstrates  the power of kavanah, intention.

It was the Kol Nidrei night; the synagogue was very crowded, all waiting patiently for the rebbe  to begin davening Kol Nidrei. But  the rebbe  was  quiet and just stood there as if  he was waiting for something. 

People  around  him quietly and respectfully urged  him  to start but he  just stood silently. Minutes went by and nothing happened. Then, suddenly,  a wide  smile appeared on his  face  and he  started a powerful  ”Kol Nidrei… 

Later he explained,  “I  heard a child  from the back of the synagogue talking to the old mighty  saying, I cannot read to say the prayers  but I know the alef bet. As he recited the letters, they went straight to heaven as a powerful prayer. The rebbe, known as the Baal Shem Tov,  explained, “I waited until the child’s holy prayer was finished and accepted in the heavens before I began.”   

The great rabbis of the Talmud taught  that it is ok to ask for our needs and even our wants because even personal  requests of both wants  and needs, strengthens the bond  between us and the Creator, drawing our souls  closer  to him.

May  our  prayers for ourselves, for our  families and  friends, for all souls who are hurting in silence, may we all be a shofar to their sorrow. May our prayers  for all who suffer, for a more peaceful and tranquil world be accepted in  heaven for a Happy New Year.

Shana Tova, 

Rabbi David

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