Notes From the Blessing Underground

Chevalier d’Eon

I visited New Orleans for the first time in the second decade of the twenty-first century. Don’t you go to New Orleans, friends who knew warned me, you’ll never leave.

I made a pilgrimage to the statue of Louis Armstrong in a public park on the border of the Treme.

I continued into the Treme and walked, looking everywhere for the spirits of the iconic stories I knew that were birthed from that place. There was some day activity, some repair, much construction in the city and I felt the past speaking to me out of the modest streets I clip-clopped on through my wandering.

I wandered a little too far and began to lose my bearings; back towards the French Quarter, nearer again to Rampart Street, out came a group of four, five men dressed as women just as I was passing their house. They were dressed in dramatic fashion, several of them were six inches taller than me, they wore decorated hose and boutique skirts, several with bustier type contraptions around their chests, a couple with long blonde wigs (I think) and very tasty cowboy hats.

I looked at them as they came down the walk from what I imagined was their lodging on a street at the edge of the Treme. I’m sure I looked a little surprised and ambushed. They opened with, “What are you doing here?”

What the heck — I told them. I told them about my pilgrimage to the Louis Armstrong site, that I had never been to New Orleans before, that I was a musician who takes his roots seriously and I made this holy pilgrimage to the Source on that day and now I was exploring semi-lost in their neighborhood. I also told them my day job is rabbi. That seemed to open everything to them. They got serious with me and expressed their understanding and appreciation of my pilgrimage, once they realized I was for real.

I walked with them down the street. Where are you going? I asked them. Honey, we’re going to work. As we walked into the French Quarter chattering away, tourists (I assume) stopped, got out of the their cars or interrupted their strolls to take pictures.

We were strolling like old friends. They got a tremendous kick out of when I mentioned my profession. On one corner they stopped and stared at me.

You’re a Jewish rabbi . . .


By this time we had developed a seriousness between us. On the corner where they directed me one way and they were off another, one of them asked, will you bless me? Yes, they all chimed in, will you bless me, me too? 

I’ve never been blessed by a Jewish rabbi. 

Sure I said, and they all moved closer together into the circle we had made on the corner at the edge of the French Quarter and I sang-chanted fine and mellow the three-fold priestly blessing, the holy blessing from the Priests in the book of Numbers (6:23-27):

Ye-va-re-che-cha Adonai ve-yish-me-re-cha.

May G*d bless you and protect you.

Ya-eir Adonai pa-nav ei-le-cha vi-chu-ne-ka.

May G*d’s face shine for you and be gracious to you.

Yi-sa Adonai pa-nav ei-le-cha ve-ya-seim le-cha sha-lom.

May G*d’s face be lifted to you and give you peace.

First I sang it in Hebrew, then in English, then in Hebrew again. I did not hurry. The first time I chanted it with my eyes closed, then I opened them and everyone’s eyes in the circle were closed, then they all opened their eyes and I chanted the last verse again with all eyes open like a mirror into our interiors. 

That was real, somebody said. Somebody else used the phrase the blessing underground. Thank you thank you went all around and we stood for a moment kind of hushed on the street corner, they then went their way and I went mine, and I’m thinking maybe none of us will forget that day. 

Sometimes my day job opens a door to the Interior. I get to go deep with people in unexpected places. Then I write the stories so I won’t forget.


Profound and Stupid

Visiting the jail-house just before Purim

The Abrahamic Family Gets Together

That year I visited the jail-house just before Purim. We couldn’t make enough for the minyan.

The Muslim brothers will join your group, Alim said, we’ll be here every Saturday and we’ll show you how to go about getting what you want. Alim knew a lot, it seemed, about working the prison system. 

The Muslim brothers and the Jewish brothers will make the prayers together, Alim proclaimed, you’ll have a group this Saturday and every Saturday.

It was getting close to the time that I was supposed to leave. I asked the Jewish brothers and the Muslim brothers which way was east. Alim showed me the corner where the Muslim brothers faced east. 

Come with me, I said, quick, because there were some other people starting to come into the room looking as if they were the next group.

We went into the corner facing east and I opened up my hands and sung out pretty and slow the holy blessing from the Priests in the book of Numbers (6:23-27):

Ye-va-re-che-cha Adonai ve-yish-me-re-cha.

May God bless you and protect you.

Ya-eir Adonai pa-nav ei-le-cha vi-chu-ne-ka.

May God’s face shine to you and be gracious to you.

Yi-sa Adonai pa-nav ei-le-cha ve-ya-seim le-cha sha-lom.

May God’s face always be lifted to you and give you peace.

As I was singing, I explained there is no partial, no individual, no incomplete – every single instance opens up onto the universal, and every partial resolves in the whole — everywhere God dwells is whole, quoting the Zohar.

I said something about salaam, shalom, or shleimut— the cognate root in Arabic and Hebrew — wholeness, integration. To bless is to dip below and reach above, the root below and the root above, the b’reikhah the pool of blessings — the wild chute that whisks you into the root above — to the All, shleimut, to be blessed with a sense of everything. 

Like Abraham our father in Genesis 24:1, to be blessed with everything and to live in a larger space than the separate self; the isolated, the un-integrated, the broken, the incomplete.

By this time the Christian brothers were coming in, they were the next group, the room was filling up behind us and some of them were watching us.

Their leader came over to me and asked, what is that you are singing?

I told him basically the same things I told the Jewish and the Muslim brothers. He was holding my picture on my ID card that I had copied to get the keys.

You’re the rabbi, he said, they told me up front that you’re supposed to give me the keys.

So I gave the Christian brother the ring of keys, he seemed to know what he was doing, and I asked him for my picture just in case they inquired on my way out.

The Jewish brothers and the Muslim brothers escorted me through the yard. The white supremacists had heard I was around and had threatened, and on the way out Alim scribbled something on a piece of paper. We were talking with animation until I realized I was alone. There is a certain line the inmates cannot pass and they were standing quietly on the other side until I turned around mid-thought.

I walked back to them and thanked them and told them I would be back in two weeks, we’ll be here, said the Muslim brothers, all of us. Alim gave me the paper he was writing on. 

This is what was written on the paper Alim gave me: 

Brother, your presence here is engulfed with the love of forgiveness. Please do what you can for all in this community.

Is there something in this story that is not-God? I am searching for it, this iteration of the Purim story, though I could have missed it, I could have missed the whole thing. I could have made the trip to the jail-house and any one of a dozen obstacles could have deterred me and sent me home. Or something trivial and stupid could have interfered, I could have missed it all. 

Well, I showed up, watched something profound and stupid unfold into something profound.

Front Line

The Front Lines; Still Relevant

I wrote this piece first on June 20, 2013

I Re-titled it: Still Relevant

The day I wrote this piece, describing a slice of the meeting the night before, a moment out of an hour of moments, not to say too much respecting confidentiality, trying to capture a sense of the life-saving nature of what we discuss when we convene on Thursday evenings. It was fresh, still is. Shalvah we call it, support for individuals struggling with substances, with mental health, with life. Courageous people, working hard.

On that Thursday I decided to start a journal based on the Shalvah evening session, something written to capture a bit of what we do on Thursday nights that has been so healing for so long. Shalvah means serenity and it started as support for individuals getting free of substance abuse. Rose Mass of blessed memory and myself started meeting in 1981. I write about everything, I thought, I ought to write about this too. 

I kept a journal of my prison experiences, I wrote about the other events of my life, I should write about the Shalvah recovery meeting we have been running in one form or another, almost continuously, since I came to this town in 1981. So I started to keep the journal, the first entry was that Thursday, June 20, 2013. 

A few days after this account, one of the leaders of our community passed away. He was one of the few in our community who helped Rose and myself get started. If he saw a need, his attitude was how are we going to do this, what I call the af tsu lokhes approach, a Yiddish phrase that has the sense of in spite of, with an attitude. It’s a useful expression without an exact equivalent in English, a sense of you think I can’t do that? I’m going to do it in spite of all obstacles and with more punch. Just because. I knew there was no af tsu lokhes attitude as I wrote this story. It had passed from leadership anyway. It was gone. 

I was attentive to the proximity of the urge to write these accounts with the passing of this man and that spirit of leadership. A week and a half later at his funeral I felt the need of such individuals then, feel it now, and what a loss to our community such a spirit is. What can I do? Be on the front lines and write about it. 

We push on, still convening a safe space for lives to pick themselves up, turn themselves around, help others. Still relevant. 




The Hanukkah Chicken


The Hanukkah Chicken Purple and Hope

The follow-up meeting to the community forum on mental illness-mental health was two weeks later. We meet in smaller group the first Sunday of the month. Susie and I had a plan for the meeting but as with most of our plans, we chucked it.

I was a little late and Susie was already into a piece she had written about the coming of Hanukkah, the entry into the month of Kislev, the promises of the “miracle” of Kislev. It was a poetic piece but I confess I could not get past the concept of miracle even though my favorite poet was speaking.

Susie threw it over to me to read the preamble we kick off every meeting but I couldn’t focus enough on it because the miracle was crashing around my mind.

I can’t get past this notion of miracle. The Hanukkah story when it is given in the language of miracle eludes me. It eluded Rashi too I reminded myself, he wanted to know which miracle?

The miracle of the little cruse of oil burning for eight seems like a kiddie story to me, or the miracle of the few against the many, again a miracle that rubs me wrong these days. I need a miracle every day, per the Grateful Dead, that for sure. But which miracle?

The suspicion of the violation of natural order, the elevation of the way things work (when they work, big gloss) that as miraculous, the miracle of getting up and on with it when what you want to do is draw the covers over your head and stay in bed. Which brought me back to basics, to the language, Hanukkah as dedication. The word means dedication, something corrupted becoming pure, getting on with it in spite of defilement in the Levitical sense.

Today I’m dedicated to the miracle of getting up and on with it as bad as sad as outsider as unfit as unpleasant as out of sorts as I feel I dedicate myself to the deal by getting up and on with it. A day at a time, teach us to count our days so we earn a heart of wisdom this from the psalmist who occasionally speaks to me when I ask.

We go around the table. The table is peopled by individuals living with a variety of challenges, some illnesses, some with diagnoses, some suffering through losses, some with sons and daughters with serious problems, some suffering mightily all showing up. For everyone around this table, showing up is significant. It might be called a miracle.

Today it is by me. Toward the end of our sharing, after everyone has spoken as much truth as I have heard in weeks maybe months, some of us express our gratitude and wonder at having this circle to give over our stories, a few mention the relief they feel, a sense of belonging, leaving the group feeling better than when we arrived.

We talked about the good around what we are doing at that meeting, lifting up a great relief and the folly of knocking on doors that do not open to us. Someone in the room referred to me as Rabbi Goldman.

Yeah, I said, I’m waiting for Rabbi Gold,man too. When Rabbi Gold,man comes, all those doors that have been closed to us will open. Everybody laughed. Until then, we’re doing good right here doing what we know how to do best.

Toward the end, someone wanted to sum up in a way that when asked to sum up several sessions ago she had gone blank. One word, I couldn’t think of it then, she said, at home it came to me so I want to give it over now. Purple. I was thinking how much I love purple and that’s the word I wish I would have said so I’m saying it now. Purple.

We all appreciated that and most of us felt a little purple I think by the end of the meeting. We still hope for Rabbi Gold,man to come and make the systemic changes and someone mentioned they were going to make up some latkes for the Hanukkah kitchen.

I thought they said the Hanukkah chicken, as if we elevated the lowly potato to consequence but ignored the noble chicken. There’s some balance there I thought and a secret dignity to the holiday that we could express in our gastronomy. Yes, I said, the Hanukkah chicken. Let’s not forget the Hanukkah chicken.

Of course I had misheard but where we ended with was hope, whether it comes from a sense of dedication from the past or an expectation of the Hanukkah chicken from the future, Rabbi Goldman arriving with the Great Fix, we were circling our language around the concept hope. A few people mentioned hope, common or uncommon as miraculous, as if a chicken might bring it, as if off in the distance strutting toward us is the chicken, the Hanukkah chicken, loaded up with as much hope as we can give it.



first night

Eight Messengers Eight Nights, Night Two



On the second day of Thanks-giving, the messenger came with a story of extreme gratitude:

Near Thanksgiving on a visit to one of the high security institutions, one of the regulars was missing. Where’s S? I asked. In the hole.

The hole. I had never seen the hole, it’s a twenty four hour lock-up used to contain trouble within the institution.

I asked the chaplain if I could see S in the hole.

He deliberated for a moment, then: Sure, come on. Quick. We walked into the only building within the complex that was surrounded by an extra barrier of wire, the windows wired, we had to be buzzed in again as we entered, a prison within a prison.

It looked like Alcatraz, what I’ve seen from the movies anyway. Two floors, one down one up, big heavy metal unpainted doors with one small window, two guys in a cell, a lot of yelling from behind the doors but I could not see faces until I stood right in front of the cell. S was on the ground floor, I saw him through the window. He was delighted to see me. A lot of the guys I visit spend a good deal of time in the hole.

We talked through the window, hard to hear, a lot of hand signs and hollering.

I could see S’s work through the window behind him. He draws. He had been drawing.

As I was leaving, he pounded on his window before I got out of earshot. He was mouthing something.

I looked back and stood by the doorway just as the door slid open to let me out.

Rabbi, he was mouthing, rabbi – I’m alive.


Eight Messengers Eight Nights, Night One

Eight Messengers Came on Eight Nights

Each one brought a story of Thanksgiving

On the first day, the messenger came with a Thanksgiving wandering Aramean message:

When you enter the land go to the priestliness take baskets of first fruits go where G*d tells you give your baskets to the priestliness then tell what happened, in brief: we have been lost we are coming home.

End the story with gratitude bow down and sit together with the bigs and the strangers among you eat together set up large stones inscribe these teachings every word on the stones. – Deuteronomy 26

We became plural in the telling, we began singular it always feels singular when you make that break for freedom. You think you’re the first the only one to have to push on that way in your courageousness you have to go this alone, this leaving that we all have to strike in order to make freedom.

Then we join similar pilgrims, they all had to leave their complacency behind they had to get up and get on with it – you did – you got up and got on with it and when you did you arrived in the great swirl — the movement of time the flow you entered the flow — and you came into something, you got somewhere, and when you are telling your story to the priestliness you became plural, came into a place you could not have predicted you did not expect you could not have imagined because you were bold and went by yourself and once you did you became a part of the great freedom walk of human beings and came into something. Then you expressed gratitude.

O human being, you are strong-strong by your getting up and on with it and you believed for a while maybe a long while you could not do it but you could do it and you did and once you did you had a whole posse of similarly experienced souls joining you in that journey and you got somewhere and told the story. We became plural and it means something.

It’s a shorter trip than you think, you can make that trip from singular to plural, come into something, become plural and get on with it. It can happen within a paragraph.

Be grateful for the trip. This is what Torah says.


It’s Always Messy

It’s Always Messy

The Serenity Journals
Shalvah means Serenity, Support for Recovery

It’s happened a few times but always de-stabilizing. Someone comes to the meeting drunk, smelling like drink anyway and acting strange, I assume drunk. As do several others around the table. We are all authorities on drunkenness, as it were.

Still we say it out loud and clearly in our opening: the only requirement for participation is willingness. If they are present, we assume willingness. Generally no one says anything, unless there’s a disturbance.

Generally there is a disturbance. It’s alcoholism or addiction or substance abuse or mental illness, whatever it’s called it’s always messy. It is always messy. So someone came to the meeting smelling of alcohol. She cried, teary through the lead, and punctuating the speaker’s words with her own grunts and acknowledgments. It was uncomfortable but no one said anything. The woman sitting next to her passed her some Kleenex.

She was, of course, one of the first to speak in the sharing. She gave a lecture. Entirely theoretical against defining a human being in any way other than beautiful, I am not my problem, etc. We all get this, of course, but we let her go on with the theoretical part of the meeting.

There is no theoretical part of these meetings. We are always speaking about our own experience and what we have learned from the poetry of our own lives. We never talk theory.

I was reminded of Dr. P of blessed memory, our beloved teacher of theology in rabbinical school. He was a great theologian. Once early on in our training, he said this, something I didn’t really understand at the time but I remember specifically him saying it at the beginning: theology is story telling for adults.

I get now what he meant. We are not talking theory about Godliness or the nature of God or even the nature of human beings, we are basically talking about how it feels for us to be in the world, what the nature of existence feels like to us. Is it God-full? Is it fear-full? Is it in need of repair? What does it require of us to lead an authentic existence? What to do? In the daily sense, the every day all day of getting up and getting on with it. It is so non-theoretical, as in this theology my friend posted this morning off a wall in a coffee house:

Wake up.

Kick ass.


That’s a theology. I think in all my years doing this work, no one has come to me with a traditionally theological question. It’s always this: is it safe? Existence. Is it meaningful? How? How to make meaning when I lose the sense of meaning. Is it God-full? God hidden? How to coax God out of the hiding places. How to interpret the hiding places, how to read the texts of our own lives. So non-theoretical: how to live.

I didn’t say all that. I thought it.

After the meeting, the woman who was melting couldn’t find her car. Some of us didn’t think it was such a good idea for her to drive and I might have not told her where her car was if I knew her name or how to get in touch with someone, but she found it and whoosh – she was away.

I had given her my phone number and I really hope she calls me. I think she is in danger.

Maybe the hardest part of the night was the two new people who came, young girls, in their Twenties both of them. It couldn’t have been easy for them to come to that room, it’s a big vulnerability to walk in for the first time. But they did. And they saw. I talked to them afterwards and I think they’ll come back.

What I’ve learned: the mess of that meeting that night, the source of it, she may be making mess everywhere in her life and maybe for years like plowing a wake through the waters of existence, this may be her way and she could do that a long time. Until it’s enough. When it’s enough — God only knows.


She called the next day, The ship of her life has plowed enough water. She asked: Was I inappropriate? I don’t know the protocol.

The protocol is simple, I said, we read it at the beginning of every meeting. I will make a suggestion. Come and listen. Listen first, talk later. Listen for a month. I have found that we learn first the art of listening. Then we learn the art of talking.

I’ll be there, she said. She hasn’t been back. She calls every now and again.

From What To Do Active Mental Health

From What To Do

And then sometimes he went only within. He didn’t go outside, he went inside and maybe you have to have been there, you have to have gone into a darkness within, if you have spent some time there you know that when you visit there, even briefly, something can happen. It’s not a well understood place and it’s not well lit, the overwhelming sense of futility and pain and helplessness, this least understood part of the most private world of especially sensitive people, you understand that to have been there you might not come back so easily.

You may not come back at all.

Sometimes even with help, family, friends, a community, you may not touch that darkness, sometimes it is something that cannot be penetrated and not easily dissipated and you understand that but that’s the way it is. It happens.

And for those of us who do understand, we have to start telling people what it’s like, help other people understand, let everyone know so we can treat each other with kindness, above all, kindness and gentleness and understanding and respect and without judgment, without judgment for these problems, and be easy on ourselves for not knowing for not having known for having done this or not done that, we have to treat ourselves with kindness and with mercy because it’s right and we need to heal. And we will only heal with mercy.


My wife Susan Talve and I have organized a series we call Shanda: There is None. We are devoted to lifting the shame curtain that surrounds these under-discussed subjects. All are meetings are open meetings, each one a series of teachings and talk. I wrote a pledge and I took it:

1) I pledge to bring someone in. If I light a candle, I will share the light.
2) I will be a reminder in every way I can to my family, friends, and community: we have these problems, they are difficult, but there is no shame attached to them. There is no one outside who cannot be brought within.
3) We can live with our problems.
4) I pledge to break the *shanda* barrier, which means:
5) Talk, talk, and more talk.
6) I pledge to remind my community that we are working our problems, that being secret may be part of the problem, therefore:
7) I will not practice aloneness. I will talk with somebody. I will pick up the phone.

*Shanda* means shame. There is none.

I’ve been using this pledge at all our sessions. It’s not sloganeering; it’s a raising of the curtain that hides our shame. Our shame is deadly when it keeps us from asking for help. The more we lift that curtain the more likely our most vulnerable ones will find their way to some help and relief.

Let’s get to work. Tell your leadership and your intimates and your trust-worthies that we are suffering and we need to crack our best effort to split the darkness. We need to be a community.

I think it’s the next frontier: the inner world when it goes dark.


On Suicide, from a longer piece

From Suicide and Other Difficult Subjects

In the group that I lead on Thursday nights, Shalvah (serenity in Hebrew) we are familiar with the subject of suicide and whenever it comes up it tends to take over the meeting.

The meeting is basically a teaching and a sharing, support in the simple sense that we show up for each other. We listen, we understand, we are understood. We get why we need each other. Also true: we need each other because we get each other. The first thing we learn in the group is to listen. From there we come to understand each other – to know and to be known — and that may be the most important element of our success.

I feel the proximity of laughter and tears at our meetings, they are right next to each other at the table of human responses to the challenges of living. Tears are sitting in one seat at the table, right next to tears is laughter and the distinction between the two is subtle. You might think you’re sitting in the tears spot and a moment later you’re cracking up and you realize you are in the next seat laughing. We are alternately serious and silly, sometimes at the same time, one eye laughing one eye crying.

Every suicide is a trigger for the discussion of the group, a kind of wrinkle in the cosmic order for all, because everyone around the table has stood at the crossroads of life and death and every person at the table has chosen life. And we all know people who have chosen otherwise.

But taking one’s own life is always a challenge, the breath of the beast rarely if ever that far behind us that we are immune. Everyone at the table is vigilant. Daily.

I didn’t know him but I knew him. I bet his interior was painfully soft and vulnerable, sometimes hidden and unknown. I look at his sweet face and I see his soul.

Our group has heart for the stranger because we are all strangers. We do not judge. We show up for each other. I really don’t know what was in that poor man’s heart but I do believe he died alone. At the moment before it became irreversible, he didn’t call someone. His beloveds will suffer from that for a long time.

We don’t have an antidote. We have each other. I think lives are saved around our tables but we have no certainty. We have the group. We do not practice aloneness, and we talk about a spiritual thing, not a religious thing. We have today, and that becomes enough.

james stone goodman, rabbi, human being

I Was Present for the First Tikkun

I Was Present at the First Tikkun Layl Shavuot

Note: all melodies are from Salonica

There is only one medieval text that mentions a tikkun layl Shavuot
Zohar – book of Illumination — classic text of Jewish mysticism
Parashat Emor (sefer Vayikra)
Zohar mentions Hasidim Rishonim
First Pious Ones
Who did not sleep in the night of Shavout
Occupying themselves with Torah.
Rabbi Shimon bar Yochai and his chaverim
Rabbi Shimon and his friends sat and studied Torah all night
As the bride about to be united with her beloved.

The Tikkun is not mentioned by the holy Yosef Caro himself
Not by the Rama
[Yes by the Magen Avraham, citing the Zohar],

Though it could be inferred from the yearning of the Shekhinah
For Tiferet for Hakadosh Barukh Hu
For Kenesset Yisrael the people of Israel
The anticipated meeting
The longed-for betrothal of G*d and Israel
The integrating notion the marriage of Israel and G*d on Shavuot
The cosmic coupling of Shekhinah and her love
Tiferet and Malkhut
Shekhinah and HaKadosh Barukh Hu
Amen v’amen.

The first certain tikkun
the first all night session of study in honor of the holy integration
Has been preserved in a secret letter
Iggeret Alkabetz
The letter of Shlomo haLevi Alkabetz.

I wrote the letter
I am the word merchant of Lekha Dodi
The wedding song welcoming every Friday night
Kallah the bride
As she comes looking for her beloved
HaKadosh Barukh Hu
K’nesset Yisrael
The community of Israel
On the occasions when we allow ourselves to be

I sing Lekha Dodi

In the secret letter
Mid sixteenth century
Circulated through Europe
Written by me
Rabbi Shlomo HaLevi Alkabetz
Recalling a Shavuot night in 1533
Salonica [now called Thessaloniki]
In the polyglot Ottomon world
Salonica — conquered by the Sultan Murad II a century earlier [1430] —
It would remain Muslim until 1912
And a good 1/5th Jewish until 1943
When its entire Jewish population was carried off to Auschwitz.

Between the Wars
Salonica was the only port on the Mediterranean
Closed on Shabbat.
Living in Salonica in 1533 were myself – Alkabetz —
And my teacher Rabbi Yosef Caro (HaMeChaber of the Shulkhan Arukh,
— the Well Set Table)
Who I refer to as He-Chasid
The Pious one
Caro Spanish for dear the dear one the pious one
He was already known for his first halakhic work Beit Yosef
He came to Salonica in 1530 and indulged his fascination with Che”N
Chokhmah nisteret, the hidden wisdom
Kabbalah –
Cagey Yosef Caro.

Caro would be visited for over fifty years
By a maggid
A spirit a voice that spoke through him
He read Mishnahs
Mishnah an anagram for neshamah
And through his being spoke a maggid
It was an angel that spoke through him
Sometimes masculine
Sometimes feminine
Sometimes masculine and feminine.

I sing Shalom Aleikhem

The darshan the kol the dibbur
The mishnah the Ima the Shekhinah
He/she was called all these names
This from the compiler of the central text of organizational halakhah
Masculine halakhist
Feminine kabbalist
Yosef Caro
Whose descendant is buried in the Chesed Shel Emeth Cemetery
White Road, Chesterfield Missouri,
Rabbi Stone Goodman buried him there himself in the year 2000.

I sing Shalom Aleikhem

When Yosef Caro spoke
The angels appeared in an invisible ring of fire around him.

Yosef Caro imagined himself as Moshe Rabbeinu
And myself Alkabetz 
I was his Aharon.

This is how I described the preparation
For the first Tikkun Leil Shavuot:

We agreed — the Hasid and I — to stay awake
Three days before the holiday
We immersed in the mikveh
We purified ourselves properly to accompany the bride.

We agreed not to stop learning for even one second
Thank G*d we were successful.

I prepared verses from the Torah
We chanted aloud in a spirit of great awe
With melody and verve
What happened next will not be believed.

After all the verses
We recited out loud all the Mishnahs of Zeraim
The first of the Six Orders
And then we started again
Learning it in the way of true learning
We completed two tractates.

At midnight
The Creator graced us
We heard a voice coming from Rabbi Caro:

Listen my beloved those who most glorify the Creator
My loved ones shalom aleikhem
Happy are you and happy those that bore you
Happy are you in this world
And happy you will be in the world to come
Because you took upon yourselves to crown Me on this night.

It has been many years since My crown has fallen
There has been no one to comfort Me
I have been cast to the dust embracing filth
But now
You have restored the crown.

I sing Lekha Dodi

Strengthen yourselves my dear ones
Forge ahead my beloved
Be joyous
Know that you are among the exalted
You approach the King’s palace
The voice of your Torah and breath of your mouths
Arose before G*d and pierced through the many firmaments
Until the messenger angels were quieted
And the fire angels hushed
And all G*d’s lofty retinue listened to your voices.

I am the Mishnah that advised humankind.
I have come to speak with you.
If only there were ten of you
You would have ascended even higher
Still you have elevated yourselves and those who bore you
I have been summoned this night through those gathered in this great city
You are not like those sleeping
You cleaved to the One and have pleased G*d
My children, strengthen yourselves and push forth in my love
My Torah
My awe.

With a loud voice as on Yom Kippur
Say with me
Barukh Shem Kevod Malchuto L’Olam Va’ed.
Sing it again in the melody of our Salonica
Sing it slowly
Close your eyes and sing it in a melody rescued from Our Salonica
Where I sit in 1533 with seven of the dear ones
Who sat and began the tikkun on this night 2,845 years since Sinai
The repair of our past
Take a deep breath and sing with me now
Barukh Shem Kevod Malchuto L’Olam Va’ed.

I sing melody from Ir Me Quero

We recited verses until daybreak
In the morning we went to immerse ourselves
As we had on the two previous days
And at the mikveh we met the three others
Who we had been waiting for —
Now We made the minyan.
They promised to join us on the second night of the chag.

On night two we did the same as the night before
Except this time we were ten
And the voice did not wait to begin at midnight
As it had the night before
But it made itself heard immediately
And it began to teach:
Listen my dear ones, those most glorifying G*d, arise and raise those who are
lying in dust, through the mystical secret of the dust from Above.

Many matters of wisdom were taught
And afterwards the Voice said
Happy are you my dear ones that raise me
How high you have been elevated now that you are ten
As is proper in all matters of holiness.
If permission were granted, your eyes would behold the fire
Surrounding this house.
Strengthen yourselves and do not break the bond with Above
Say aloud with me
Shema Yisrael Hashem Elokeinu Hashem Echad.
Barukh Shem Kevod Malchuto L’olam Va-ed.

We sing Melody Ir Me Quero

After another half an hour, we returned to studying the secrets of Torah
Exactly at midnight the Voice returned a second time
Teaching for over an hour and a half
It praised the learning and said:

See and hear this voice speaking?
Ask your elders and know that for hundreds of years
You are the only ones to merit such an experience
Be alert to help each other and to strengthen the weak
Hold yourselves as leaders
For you are the princes of the King’s palace
And you have merited to enter the hallway
Now come into the inner chamber
But do not forsake the entry
For one who leaves the gate
His blood is on his head/[is a dummy].

Behold the day is coming when men and women will abandon the Exile
And their silver and worldly pleasures their gods of gold and desires of wealth
And they will travel to the Holy Land
It is possible
You have merited what others
For many generations
Have not.

I sing last verse Shalom Aleikhem

On the following Shabbat
The Voice again came to my teacher Rabbi Caro
He again gathered the ten together
[I am one of the originals, Alkabetz]
Urging them to enter the inner palace
They agreed to set aside every desire
To refrain from meat and wine
And mourn the Exile of the Shekhinah.

We held the tikkun layl Shavuot the next year, 1534
A few months later plague broke out
Pious Yosef Caro lost his wife, two sons, and a daughter
The angel stopped speaking from his mouth
At the end of the year of mourning
He remarried and moved to Nikopol
On the banks of the Danube in Bulgaria.

Caro became ill
By 1536 he had declined so that I –
Alkabetz, his student,
came from Salonica
— To say goodbye.

When I arrived, Rabbi Yosef Caro revived.
He would live another forty years.
The voice from heaven returned
And on a Sabbath in February, 1536
The angel appeared in my presence
And asked that the two of us keep their oath.
I then wrote my famous letter
Recording the events of the Tikkun Leyl Shavuot in Salonica
That had taken place almost three years earlier.

In 1536, during the Hebrew month Elul,
Caro and myself, Alkabetz, sailed from the port of Constantinople
Ten days later we landed in Eretz Yisrael.
We set up residence in Safed
Rabbi Caro became the chief rabbi of Safed from 1546
To his death in 1575.

Safed — In the north
The holy city on the hill
So began the golden age of Kabbalah in Safed
The ascendance of the imaginative circle
Who gathered around the holy Ari
I would create Lekha Dodi
Become a teacher to my brother-in-law Cordovero.

Rabbi Yosef Caro and everyone in his circle
Honored the Voice of the maggid the rest of his years
His spirit would move through his ancestors
One whom Rabbi Stone Goodman buried
On an October day in St. Louis –

I feel the poets of the Diaspora speaking through me now
The halakhists and the kabbalists
The Caros and the Alkabetzes
All the dear pious ones –

When you open your mouth
Whose voice do you hear
When you open your mouth
Who speaks through you.

Be a mouthpiece
Be a poet
Be a prophet
Be a teaching
Be a vessel
Be a voice
Be a Torah
A maggid
A Mishnah
Be a neshamah
An anagram for the soul
Be a listener
Be nothing

An empty vessel for G*d


James Stone Goodman