Down-to-Earth Spirituality

The success of this blog gave birth to the book: Photograph God: Create a Spiritual Blog of Your Life and a new blog. Unlike the Torah narrative that begins “In the Beginning,” a blog begins at the end. This "Torah Tweets" blog displays its narrative in reverse chronological order with the most recent post appearing first. The new blog was created to reverse the order of the blog posts in this blog to begin in the beginning. Both the new book and blog invite you to explore creative ways to photograph God in all that happens in your everyday life while crafting a vibrant dialogue between your story and the Bible’s story.

Postdigital Narrative on Spiritual Dimensons of Everyday Life ///// "For the Lord thy God walketh in the midst of thy camp." (Deuteronomy 23:15) ///// "Judaism does not direct its gaze upward but downward ... does not aspire to a heavenly transcendence, nor does it seek to soar upon the wings of some abstract, mysterious spirituality. It fixes its gaze upon concrete, empirical reality permeating every nook and cranny of life. The marketplace, the factory, the street, the house, the mall, the banquet hall, all constitute the backdrop of religious life." (R. Joseph B. Soloveitchik) ///// "It is not enough for the Jew to rest content with his own spiritual ascent, the elevation of his soul in closeness to G-d, he must strive to draw spirituality down into the world and into every part of it - the world of his work and his social life - until not only do they not distract him from his pursuit of G-d, but they become a full part of it." (R. Menachem M. Schneerson) ///// "If there is a religious agency in our lives, it has to appear in the manner of our times. Not from on high, but a revelation that hides itself in our culture, it will be ground-level, on the street, it'll be coming down the avenue in the traffic, hard to tell apart from anything else." (E. L. Doctorow) ///// "The first message that Moses chose to teach the Jewish people as they were about to enter the Land of Israel was to fuse heaven to earth, to enable the mundane to rise up and touch the Divine, the spiritual to vitalize the physical, not only as individuals but as an entire nation." (R. Abraham Y. Kook)

Monday, November 30, 2015


PHOTOGRAPH GOD: CREATING A SPIRITUAL BLOG OF YOUR LIFE by Mel Alexenberg is a new book that links worlds of social media and Jewish consciousness.  It develops tools for creatively photographing God as divine light reflected from every facet of life.   It teaches how to weave these photos of God into a blog that draws on the wisdom of kabbalah in a networked world to craft a vibrant dialogue between the blogger’s story and the Torah narrative.

Below is an excerpt from the book: 



The biblical personalities who exemplify hesed are Abraham and Ruth.  Abraham, the first Hebrew, left his home and its idolatrous culture.  He opened his home to all interested in learning about his radically new way of thinking about one universal God.  His acts of loving kindness and compassion are legendry.  Ruth also left her home and idolatrous culture.  She chose to become part of the Hebrew nation and accept Abraham’s way of thinking about God.   Her selfless compassion for her widowed mother-in-law evoked loving kindness in all those whose lives she touched.         

In the first pages of this book, we meet Abraham’s kindness joining with his wife Sarah to invite strangers crossing the desert into their home, sheltering them from the sweltering sun, bathing their feet, and offering them drink and food.  As legend tells, he turns away from what he saw as the entrance to the Garden of Eden in order to host his guests.  His need to express hesed, giving and sharing with others, made him choose a barbeque over Paradise.

Abraham built an inn in the desert so he could bestow hospitality upon wayfarers.  It was open on all four sides so that everyone would feel comfortable entering and engaging in dialogue with him.  His chief aim in life was to teach the world his revolutionary ideas about God by connecting with others through loving kindness.

Although Noah was considered a righteous man in his generation who walked together with God (Genesis 6:9), Abraham was the first person to be chosen to reveal a divine message of loving kindness to all humanity.  Noah was only considered righteous in a wicked generation.  When he hears a divine voice telling him to build an ark to save himself and his family because God plans to drown everyone else in world, Noah just went ahead and built an ark without challenging God.  He accepted God’s decree without any question or protest. 

Unlike Noah who walked together with God, the Bible relates that Abraham walked wholeheartedly before God (Genesis 17:1).   He took the lead and challenged God’s decision to destroy the wicked people of Sodom and Gomorrah.  “Will you destroy the righteous with the wicked?  Perhaps there are 50 righteous people there.  How could the Judge of the entire earth not act justly?  And perhaps there are 45… or 40 .. or 30… or 20… or 10?” (Genesis 18;23-32).   Abraham had the compassionate strength to challenge God and bargain with Him as in a Middle Eastern market.  Since every sephirah is included within each sephirah, Abraham drew the sephirah of Strength into the sephirah of Compassion.


Like the patriarch Abraham, Ruth exemplifies the sephirah Hesed, of compassion and loving kindness.  She exhibits exceptional kindness and trust by dedicating herself to being God's instrument for providing loving care for Naomi, her destitute mother-in-law.  She chooses to leave her Moabite family and become part of the nation and religion of Israel without any personal advantage or self-interest, motivated spirituality from within herself.

The story that unfolds in the Scroll of Ruth, also known as The Book of Loving Kindness, tells of famine in the Land of Israel that makes Elimelekh take his wife, Naomi, and their sons to Moab from their home in Bethlehem. Both sons marry Moabite woman, Orpah and Ruth.  Elimelekh and their two sons die, leaving Naomi with neither husband nor sons to care for her.  Oraph and Ruth are also left childless widows.   When Naomi decides to return to her hometown in the Land of Israel, her daughters-in-law plead to go with her.  While Orpah is persuaded to return to her family in Moab, 
Ruth refuses to leave her destitute mother-in-law.  She says to Naomi, “Entreat me not to leave you and return from following after you; for where you go, I will go; and where you lodge, I will lodge; your people shall be my people, and your God my God; where you die, I will die, and there will be buried” (Ruth 1:16-17) .

Ruth takes upon herself the care and feeding of her elderly mother-in-law. Since they arrive in Bethlehem during the barley harvest, Ruth takes advantage of the Jewish tradition to leave fallen grain for the poor by gleaning in the field of Boaz, a wealthy relative of Naomi’s late husband.  Hesed is contagious.  Every act of benevolence and generosity engenders others. Boaz is so impressed by Ruth’s loving kindness to Naomi that he invites her to eat with his workers and instructs them to give her barley from the sheaves they harvest.  Boaz eventually marries Ruth and they have a son Oved.  Oved’s son is Yishai, father of King David.  We wait eagerly for a time when Ruth’s compassionate acts of loving kindness will spread throughout the world and usher in a messianic age.

The great 16th century kabbalist known as Arizal defines Hesed in the book The Tree of Life as kindness in a sense of absolute, gratuitous and unlimited benevolence.  Hesed is the disposition to bestow good and kindness for the very sake of kindness.  It is realized in Malkhut, the Kingdom of space and time, through kindhearted acts of compassion and largess.   Photograph acts of Hesed that you see in your life that mirror those of Abraham and Ruth.


My life was blessed to have been able to see hesed being enacted daily by my father Abraham.  He was born in Woodbine, where his parents were founders of an agricultural village established in 1891 in New Jersey for Jews fleeing to freedom from the pogroms of Czarist Russia. After high school, 
Abraham left his birthplace and his parent’s home and moved to New York where he met my mother Jeanne, a rabbi’s daughter born in Boston.  As the Great Depression was approaching, Abraham turned down admission to university and a pro baseball contract at a time when a player’s wage was meager.  Instead of realizing his dreams, he ran a housewares store in Brooklyn to support his extended family.

Jeanne told of the days when her parents and their five children shared a single roll as their sole meal of the day.   While courting Jeanne, Abraham gave her unemployed father funds to open a Hebrew bookstore to feed his family.  After marrying Jeanne, he gave his brother-in-law, a young rabbi, money for the down payment on a building to convert to a storefront synagogue with living quarters above.  His brother-in-law named it Congregation Beth Abraham after my father.  When Jeanne’s father passed away, his wife with her two unmarried children came to live in my parent’s three-room apartment in Queens when I was seven and my sister five.     

Abraham took them in with opened arms.   His hesed flowing through our crowded apartment transformed it into a welcoming home of love and tranquility.   The daily acts of giving and sharing with compassion and caring between my parents, sister, grandmother, aunt and uncle seemed to extend the walls of the small apartment we all shared.  Every word spoken in our home as I grew up was spoken with affection, thoughtfulness, and consideration.     
After my father worked for forty years in his store in Brooklyn, he moved with my mother to Florida.   He joined “Operation Grandfather,” a Federal government sponsored program in which retired people volunteered to work in elementary schools teaching reading and math to disadvantaged children on a one-to-one basis.  After taking courses in child psychology and educational methodology, he worked in the program for ten years.  When I would visit Florida and walk with my father in the mall, I enjoyed seeing excited African-American children call out “Grandpa Abraham,” run into his arms and hug him tightly.         

Wednesday, April 29, 2015

All the Torah Tweets Available in New Book

Torah Tweets followers will be happy to learn that all the Torah Tweets are included in the new book Photograph God: Creating a Spiritual Blog of Your Life. (Click on the book cover in the right column to learn more.) 

The Torah Tweets that you followed on Twitter are all collected in chronological order beginning with Genesis.  The entire book provides a commentary on the Torah Tweets blog while teaching how to create your own Torah Tweets and weave them together in a spiritual blog of your life.

Thursday, May 2, 2013

Photograph God: CreatIng a Spiritual Blog of Your Life

From the Introduction to a new book by Mel Alexenberg  

Down-to-Earth Spirituality

Abraham rushed to the tent to Sarah and said, “Hurry!  Take three measures of the finest flour!  Kneed it and make rolls!”  Abraham ran to the cattle to choose a tender and choice calf.  (Genesis 18:6,7)

Abraham ran after a calf that ran away from him into a cave that was the burial place of Adam and Eve. 
At the far end of the cave, he saw intense light emanating from an opening.
When he came close to the opening, he found himself standing at the entrance to the Garden of Eden. 
About to enter the pristine garden, he remembered that his wife and three guests were waiting for lunch back at the tent.
What should he do?  Should he trade Paradise for a barbeque?
The Bible tells us that he chose to return to the tent and join his wife in making a meal for their three guests.
Abraham realized that Paradise is what we create with our spouse at home. 
Other visions of Paradise are either mirages or lies.

Enjoy life with the wife you love through all the days of your life. (Ecclesiastes 9:9)
My wife, Miriam, and I worked together to create paradise in our vegetarian kitchen.
Adam and Eve had a vegetarian kitchen.
Spirituality emerged from our collaboration making a potato casserole for our guests.
We bought potatoes and scallions in Avi’s vegetable store and cottage cheese and grated yellow cheese in Bella’s grocery.    
We baked the potatoes in the microwave, sliced them into the baking pan and covered them with the cheeses. 
Miriam washed the scallions, cut them up, and sprinkled them over layers of cheese-covered potatoes.
After the casserole was baked, we served it to our guests. 

Photograph God in Your Kitchen 

This biblical narrative linked to revealing God in a contemporary kitchen presents the core concept of the book:
Photograph God: Creating a Spiritual Blog of Your Life  

Although its ideas are derived from the Hebrew Bible and kabbalah, its message speaks to people of all religions and spiritual traditions.  
The book begins by teaching you how to make an invisible God become visible through your creative lens.  It draws on the ancient wisdom of kabbalah to help you recognize that you have been looking at God all the time and often missed the action.  It helps you develop conceptual and practical tools for photographing God as divine light reflected from every facet of your life.

Just as a prism breaks up white light into the colors of the spectrum, kabbalah reveals a spectrum of divine light based upon the biblical passage "You God are the compassion, the strength, the beauty, the success, the splendor, and the [foundation] of everything in heaven and on earth” (Chronicles 1:29).   You will learn that photographing God is to creatively photograph these six divine attributes as they flow down into your life.
The second part of this book invites you to connect your personal narrative to the biblical narrative.  It guides you in creating your own blog to document how your everyday experiences reflect biblical messages.   It teaches how to find fresh meaning in your life story by relating it to the biblical story.      

Having learned how to focus your lens on God wherever you look will help you create blog narratives gleaned from your reading the Bible creatively.   

You will be encouraged to explore imaginative ways for blogging photographic sequences that link two stories – the story of your life as it unfolds and the enduring biblical story.  You will learn creative ways to write accompanying tweet texts to disseminate worldwide through Twitter and other social media. The 52 postings of the year-long “Torah Tweets” blogart project that my wife, the artist Miriam Benjamin, and I created offers a model for your Bible blogging.

Saturday, October 22, 2011

Create a Spiritual Blog of Your Life

Read Mel Alexenberg's book
 Photograph God: Create a Spiritual Blog of Your Life.
An Invitation to Reveal Spirituality in All You Do. 
Link Your Story to the Bible's Story.  

We have completed documenting our 52nd year of marriage by blogging our life together to reveal spirituality in all we did.
Now, we invite other couples who find the Bible an inspiration to celebrate their relationship by creating their own Spiritual Blog.
Spiritual blogging can also be a meaningful way for individuals and families to reveal spirituality in their lives.
Every week, study a biblical portion and select a passage that speaks to you. 
The Torah, the biblical books (Genesis, Exodus, Leviticus, Numbers, Deuteronomy), are divided up into weekly portions.
You can see how these five books are divided up in this Torah Tweets blog and at        
Create a blog posting that includes photographs of your life that week, present or past, which relates to the passage you selected.  
Add a text that links your images and the biblical passage to spiritual dimensions of your everyday life.
It can be a creative challenge to write your text as tweets limited to 140 characters.  That way, you can post your blog text on Twitter.
Our photographs here zoom in on the images from our first posting on this Torah Tweets blog.
They document our discovery of the creation of the world not more than a few steps from our home.
A cactus on our porch, plants and cat in front of our house, goldfish in the pet shop next door, our dog Snowball, and cloves in a citron.

For the theoretical background for spiritual blogging your life, read Mel Alexenberg's book The Future of Art in a Postdigital Age: From Hellenistic to Hebraic Consciousness (Intellect Books/University of Chicago Press).

Monday, October 10, 2011

Vezot Haberakhah (And This is the Blessing) וזאת הברכה

This is the Blessing

And this is the blessing…. before the eyes of all Israel. (Deuteronomy 33:1 and 34:12)

From generation to generation, they will dwell in the Land of Israel where the wilderness will rejoice over them, the desert will be glad and blossom like a lily. Her wilderness will be made like Eden and her desert like a Divine garden.  Joy and gladness will be found there, thanksgiving and the sound of music. (Isaiah 35:1, 50:3)  

Our Torah Tweets blogart project draws to a close as we celebrate our wedding anniversary and begin our 53rd year together

On the Simhat Torah holiday, we rewind the torah scroll reading the end followed by the beginning and dance with the torah singing.
When the holiday ended, dancing and singing continued into the night 52 years ago to celebrate our wedding, prolonging joy and gladness.   

As we rewind the torah scroll to begin a new year, we link its last word YisraeL (Israel) to its first word Bereshit (In the beginning).  

The last letter Lamed followed by the first letter Bet spells "heart" Lamed Bet. At the heart of the torah, our blessings are renewed.
The last torah portion is Vezot habrakha/And this is the blessing. 

We are blessed with wonderful children: Ron, Ari, Iyrit, Moshe, grandchildren and great-grandchildren. 
Moshe & Carmit with their children: Elianne and Avraham.
Ron & Miri with their children: Or, Yahel, Shirel, Meitav, Tagel, Razel.
Ari & Julie with their children: Elan and Talia.
Iyrit's children: Yishai, Rachelle, Inbal, Renana. 

Iyrit with her grandchildren, our great-grandchildren: Eliad and Tehila, the children of Inbal and Moshe Peretz. 

Sunday, September 25, 2011

Ha'azinu (Give ear) האזינו

The Eighth Day
Give ear, O heavens, and I will speak, O earth hear the words of my mouth.  May my teaching drop like rain, may my words flow like dew, like downpours upon plant leaves and like raindrops on blades of grass. (Deuteronomy 32:1-2) [In the Land of Israel, the first rain has a name - יורה yoreh. Yesterday, we were blessed by the yoreh as it quenched the earth's thirst after a dry summer.]האזינו השמים ואדברה ותשמע הארץ אמרי פי יערף כמטר לקחי תזל כטל אמרתי כשעירם עלי דשא וכרביבים עלי עשב 
Hear, O heavens, and give ear, O earth, for God has spoken. (Isaiah 1:2) שמעו שמים והאזיני ארץ כי יהוה דבר

The Lubavitcher Rebbe draws on Midrash to teach that Isaiah's words were spoken as a continuation of Moses' oration.
"Give ear" is listening that speaks in a tone of closeness.  "Let the earth hear" is hearing that bears the accent of distance.
Moses was closer to heaven, the source of rain, than to earth.  Isaiah was closer to earth from which plants grow to sustain all life.
Moses gave us torah, spiritual drops from heaven that create wellsprings that nourish the material blessings of daily life.
Moses could only see the Land of Israel from a distant mountain top.  Isaiah lived in the midst of the complexities of life in the Land.
Isaiah's vision of bringing spirituality down into every aspect of everyday life reaches a higher level than Moses' view from above.
Ha'azinu summarizes the torah as the Israelites are about to enter their Land. The images and tweets here summarize life today in our Land.
We repeat one image from each of the 5 books of the torah. Image 6 is Genesis reappearing as we rewind the torah scroll and begin again.
Bereshit (Genesis). The plant leaves in Ha'azinu are leaves of Bereshit. We photographed all Creation within ten steps of our front door.
Shemot (Exodus). Our granddaughter plays at welcoming Shabbat when we tune out, turn off, unplug, resting from our creation to honor God's.
Vayikrah (Leviticus). All torah is in a potato if we reveal it by carving out letters that have no separate existence from the potato itself.
Bamidbar (Numbers). Hamas charter: " Jews hide behind trees that cry: O Muslim! There is a Jew hiding behind me, come on and kill him."
Devorim (Deuteronomy). In Hebrew, am segulah, a special people, is related to am segol, a purple people.
The Jewish People is assigned a special role to teach what every artist knows – that purple emerges from mixing blue with red.
Bringing the blue of sky down into the red (adom) of earth (adamah) lowers spirituality into the earth-bound world of physical reality.
Beresit 2 (In the Beginning again). On the eighth day, we become the partners of God in the continuing creation.
Miriam recycled our Sukkot etrog (citron) by pressing cloves into it, creating a refreshing scent at the conclusion of Shabbat every week.

Sunday, September 18, 2011

Netzavim/Vayeilekh נצבים וילך (Standing/And Went) Rosh Hashanah (New Year 5772) ראש השנה

Multiform Unity
You are standing today, all of you, before God your Lord – your leaders, your tribal chiefs, your elders, and your officers, all men of Israel, your children, your women, and your proselyte who is in the midst of your camp, from your wood cutters to your drawers of water. (Deuteronomy 29:9-10)  אתם נצבים היום כלכם לפני יהוה אלהיכם ראשיכם שבטיכם זקניכם ושטריכם כל איש ישראל טפכם וגרך אשר בקרב מחניך מחטב עציך עד שאב מימיך

Why does Moses detail different types of Jews when the phrase "all of you" already encompasses them all?
The Lubavitcher Rebbe teaches that the unity of Israel is created not by every Jew being the same, but by each Jew being himself. 
"Israel is one before G-d when, and only when, each Jew fulfills the mission which is his alone."
Days of teshuvah following Rosh Hashanah are days of "return" rather than "repentance."  They are a time to return to one's essential self.
The beloved Reb Zusia, an early leader of Hassidism, expressed his fear of appearing before the Almighty at the end of his days.
I am not afraid to be asked: “Reb Zusia, why have you not been like Abraham, the patriarch, or like Moses, our great teacher?”
The question I truly fear is: “Reb Zusia, have you truly been Reb Zusia?"
We watched the President of Israel Shimon Peres standing below an image of Moses woven into Chagall's grand tapestry in the Knesset.

He awarded the prestigious Wolf Prize to the esteemed University of California scientist Professor Harris Lewin.

Looking on are Ruby Rivlin, Speaker of the Knesset, and Dina Berniker, Acting Chairperson of the Council of the Wolf Foundation.

We participate in the Knesset ceremony each year since Mel was appointed a member of the Council by Israel's president.
On Pesach, we enjoyed the fervent singing of Mordechai Ben-David, the elder statesman of Jewish performers.
Our son Ari and Ken Holtzman coaching Petah Tikvah Pioneers batter.  Our grandchildren Razel, Maytav, Elianne and Tagel in our home.
We marveled at dog trainers working at the Israel Guide Dog Center for the Blind.  A tractor driver passed us as we ate at a sidewalk café.
Hebrew University philosopher Martin Buber writes that the Jewish people is not formed through a static unity of the uniform,
But through the great dynamic unity of the multiform in which mutiformity is formed into unity of character.  A new year's message for 5772.

Sunday, September 11, 2011

Ki Tavo (When you come) כי תבוא

9/11, Cybersight, jerUSAlem
Accursed is one who strikes his fellow stealthily. (Deuteronomy 27:24). ארור מכה רעהו בסתר  ארור משגה עור בדרך
Accursed is one who misdirects the blind on their way (Deuteronomy 27:18)

On 9/11, Mel was at the graduation ceremony at the College of Judea and Samaria (now Ariel University) when he heard the horrific news.
The joy of his students, Jews and Arabs alike, was suddenly dashed by the ghastly strike of militant Islamists against the free world.
The free world must join Israel in defeating the accursed Islamists who are fighting to smother our planet with a tyrannical caliphate.  
Accursed is one who misdirects the blind on their way (Deuteronomy 27:18)
To counteract evil, we transformed a biblical curse into a postdigital blessing by creating a global artwork the gives sight to the blind.
Our son Ari joined us in producing Cybersight.  We asked people born blind what things they would most like to see if they had vision. 
We interviewed them in Israel, the Czech Republic, and United States and sent questionnaires worldwide to schools for the blind.  
We received responses from Australia, Ethiopia, Fiji, India, Korea, Lebanon, Lithuania, Niger, Poland, Slovenia, Zambia, and UK. 
The amazing similarity of responses from such diverse cultures teaches us about the common vision of humanity.
They wanted to see things that they couldn't touch – from blue sky, clouds, lakes, oceans, forests, and mountains to sports events.
Through innovative technologies developed in Jerusalem, blind people could “see” pictures of these things through the sense of touch.
A grid of pin-like protrusions in a specially designed computer mouse traced the pictures on the blind person’s fingertips.
Here, we juxtapose images photographed for this blog with those submitted to our blogart project
Clouds hovering above the Sea of Galilee in Israel and the Straits of Galilee photographed from Jerusalem, Rhode Island.
A Green Mountain forest in Jerusalem, Vermont, named Jerusalem because it's the same altitude as the original Jerusalem.
Mt. Nebo, named after the biblical Mt. Nebo, photographed from Jerusalem, Utah, and the Moav mountain range east of the Dead Sea.
Moses climbed up from the western plains of Moav to Mt. Nebo from where God showed him all the Land of Israel.  (Deuteronomy 34:1)
Mt. Nebo, Utah, is nearly five times as high as the original.
Mel photographed our son Ari pitching for the Petah Tikva Pioneers in an Israel Baseball League game in Tel Aviv.

Sunday, September 4, 2011

Ki Teitzei (When you will go out) כי תצא

Shook Shopping

For the Lord thy God walketh in the midst of thy camp. (Deuteronomy 23:15) כי יהוה אלהך מתהלך בקרב מחנך 

Seeing God walking in the midst of our daily life is the overriding theme of this entire Torah Tweets blogart project.
Mel photographed our daughter Iyrit shopping for Shabbat in the lively Petah Tikva shook (marketplace).  
We repeat here the introductory comments at the top of this blog that emphasize the centrality of down-to-earth spirituality in Judaism.
Talmudic scholar Rabbi Joseph B. Soloveitchik in his book Halakhic Man teaches that Judaism does not direct its gaze upward but downward.
It does not aspire to a heavenly transcendence, nor does it seek to soar upon the wings of some abstract, mysterious spirituality.
It fixes its gaze upon concrete, empirical reality permeating every nook and cranny of life.
The shook, the street, the factory, the house, the mall, the banquet hall, all constitute the backdrop of religious life.
The Lubavitcher Rebbe, Menachem M. Schneerson, teaches that it is not enough for the Jew to rest content with his own spiritual ascent.
He must strive to draw spirituality down into the world and into every part of it from the world of his work to his social life.
His work and social life should not only not distract him from his pursuit of G-d, but they must become a full part of it.
American writer E. L. Doctorow in his novel City of God expresses the same thoughts poetically. 
If there is a religious agency in our lives, it has to appear in the manner of our times.
Not from on high, but a revelation that hides itself in our culture.
It will be ground-level, on the street, it'll be coming down the avenue in the traffic, hard to tell apart from anything else.
Zionist Rabbi Abraham Y. Kook sees individual actions combine as a symphony of Jews living together as a sovereign nation in their own land.
The first message that Moses chose to teach the Jewish people as they were about to enter the Land of Israel was to fuse heaven to earth,
To enable the mundane to rise up and touch the Divine, the spiritual to vitalize the physical, not only as individuals but as a nation.